Basic pedagogical ideas and principles of qayum nasyri. Biography of Kayum Nasyri

04.12.2009 14:09

Why did Kayum Nasyri become an outcast among his fellow tribesmen? When in 1912 it was ten years since the death of Kayum Nasyri, the Tatar historian Gabdulbari Battal bitterly stated on the pages of the Yulduz newspaper that even after such a short period of time, the name of this man had been forgotten, that the Tatar press did not write about him, even for example, the magazine "Shura", which pays a lot of attention to the biographies of prominent Muslim figures.

Fakhretdinov agreed with the criticism, but called the reason for the silence not some kind of malicious intent, but a simple lack of information. And he asked readers to send their memories. Several people who knew Nasyri personally responded. In the materials they sent, the Tatar educator did not look the most in the best possible way. Perhaps this was the first and last time, when Kayum Nasyri was written not as a popular popular hero, whose glamorous image was created through the efforts of Soviet literary scholars and historians, but as a simple, real person with all the advantages and disadvantages.

February marks the 180th anniversary of the birth of the Tatar scientist-encyclopedist. What was Kayum Nasyri like in everyday life, why during his lifetime he actually became an outcast among his fellow tribesmen - about this we'll talk below.

"URYS KAYUM"

“Urys Kayum” (Russian Kayum), “Rus agents” (Russian agent), “satlyk” (traitor), “missionary” - all these “titles” were awarded to Kayum Nasyri by the Tatars during his lifetime.

What caused such hatred? In order to answer this question, it is necessary to remember how Tatar society lived in the mid-nineteenth century. By this time, the policy of forced Christianization of the Tatars, when they were forced into Orthodoxy with carrots and sticks, was curtailed and was replaced by other methods. The emphasis was placed on “national cadres”, on baptized Tatars and Muslim Tatars, who, imbued with the ideas of Orthodoxy, were supposed to carry out the policy of the Russian state among their fellow tribesmen. It was about such people that the Russian ethnographer S. Chicherina wrote: “He himself speaks Russian with some difficulty, but he Russifies the population more deeply and firmly than a Russian teacher, armed with a diploma, but not speaking Tatar” (Chicherina S. Among the Volga foreigners , Travel Notes, St. Petersburg, 1905. - P.74). In an effort to preserve their religious and national identity, the Tatars were extremely suspicious of their fellow tribesmen who were friends with Russian leaders and missionaries. What can we say about Kayum Nasyri, who not only promoted the Russian language, but lived and worked in a missionary center - the Kazan Theological Seminary, at the request of missionaries he was engaged in the copying of Christian liturgical books, communicated and was friends with the “chief” missionary Nikolai Ilminsky! Loyalty to the Russian authorities was inherent in the entire Nasyri family. One of Kayum’s ancestors, Gabderazzak babai, served as a headman under Tsar Fyodor Ioannovich (1557-1598) and collected taxes from the local population. He sent his two sons to the war with False Dmitry, from which they did not return. Another ancestor of Nasyri, Almuhammet Babai, was also pro-Russian. He kept a vigilant eye on all the “suspicious elements” in the region under his control and without hesitation reported them wherever he should, earning the reputation of a spy. The father of our hero, Gabdenasyir mullah, by personal voluntary desire, learned Russian, although from the village mullah in the beginning of the nineteenth no one had demanded this for centuries, and it looked strange, to say the least. He raised his son in the same spirit. Having sent Kayum to the Kazan madrasah for knowledge, he favorably reacted to his secret (in those years it was not encouraged) studies of the Russian language. All this, perhaps, broadened the young man’s horizons, but at the same time closed his way into Tatar society, which did not tolerate white crows who violated traditions. With this, Kayum Nasyri doomed himself to loneliness. Lifelong loneliness.

KAYUM NASYRI AND TATARS

In 1871, Kayum Nasyri decided to organize a school for Tatar children, where he planned to teach them the Russian language. He believed that Tatars, living in Russia, should know its history and culture, as well as the Russian language. The scientist started a difficult task. Tatar society was hostile to this idea. The authorities promised finances, but they never fully fulfilled their promise. With great difficulty we managed to rent a room above a tavern on Mokraya Street. Usually they took ten rubles for such premises, but from Nasyri they demanded all fifty. Somehow we managed to gather several guys, who scattered, however, at the first opportunity. The scientist was forced to buy educational supplies at his own expense; moreover, he had to pay extra for his children to attend classes. In the end, nothing came of this idea. Threats rained down on the scientist, and police chiefs became frequent visitors to the school due to endless “signals.” After suffering for several years, Kayum Nasyri abandoned his idea.

These and other failures led to this man becoming disillusioned with his fellow tribesmen. When the Tatar teacher and journalist Hadi Maksudi came to him for biographical information for an article about Tatar literature, Nasyri sent him away with these words: “I don’t have any biographical information for the people who still did not want to know me and who doom their writers to starvation." From this point of view, he had great respect for the Bashkirs and was even sure that the Bashkirs would never give up Princess Syuyumbike to the Russians.

PERSONAL LIFE

Kayum Nasyri lived most of his long life alone, without a family. He had no children. According to the version that existed in Soviet times, the scientist was married once. At the age of forty, he married the daughter of the coachman Musagut, who died during childbirth. True, the memories of Nasretdin al-Khujashi have been preserved, who, shortly before the death of Kayum Nasyri, visited him at home and asked about things that the scientist had previously kept silent about. Nasyri said that he was married twice. The first time in his youth he married “for show,” without love. The young wife, seeing that the relationship was not working out, asked for a divorce, and they separated. They seemed to get along with their second wife in character, but she prevented the scientist from engaging in scientific activities. A dilemma arose: wife or books. And Nasyri chose the second without regret. The Tatar scientist told all this when old age made itself felt with lapses in memory, so this information also cannot claim to be accurate and complete. In any case, the reason for Kayum Nasyri’s family failures lay in his quarrelsome character, cool attitude towards the female sex. The following statement by Nasyri has been preserved: “May Allah save us from the cunning of women! If you want to spend your life in problems, take yourself a wife!”

Science remained his muse, wife and family. He dreamed of national fame, but became an outcast, “untouchable.” And Soviet propaganda made him a “great educator,” “internationalist,” and almost a revolutionary. It cannot be said that during Kayum’s life Nasyri was completely ignored. No, he was noticed, books were read and quoted, but the main admirers of his talent were still shakirds, clerks and Russian missionaries. The calendars that the scientist produced at his own expense were republished in a “pirated” way, without indicating the name of the author. Learned people and merchants did not see Kayum's "urys" at close range, so his life flowed in poverty and loneliness.

CHARACTER FEATURES

In the second half of the 19th century, the talent of another prominent scientist, Shigabutdin Marjani, flourished. It is not known what the reason was, but the two Tatar leaders could not stand each other. As the famous Tatar historian and literary critic Jamal Validi wrote: “Their attitude towards each other was unfriendly, although both of them followed the path of cultural progress...” Maybe Nasyri saw Marjani as a scientific competitor, or maybe he was annoyed that he wrote in mainly in Arabic, and Nasyri, as you know, advocated for the development of Tatar. About true reasons history is silent about the conflict.

Many of his contemporaries wrote about the obnoxious, quarrelsome character of Kayum Nasyri. True, there is an opinion that he became such a beech only in his old age under the burden of endless problems and mental turmoil. Famous portrait Baynazar Almenov, which was written in Soviet times based on memories and documentary sources, to some extent reflects inner essence Nasyri, but still somewhat idealizes her. By the way, the scientist himself categorically refused to be photographed, considering his face ugly (he had a thorn on his right eye, and had not seen his left eye since birth).

This is how Jamal Validi described the character of the scientist: “Nasyrov was a nervous, eccentric man, lived a secluded life, did not like to communicate with people, did not know how to gain supporters. His life was spent in a small apartment, without a wife, without children; he had with him as servants were only boys, whom he constantly replaced and with whom he was always dissatisfied... Nasyrov did not have real creative thought and thorough knowledge; he was more of a translator and copyist than a writer.”

Independence and a certain arrogance were also evident in his gait. When Nasyri walked down the street, he always looked somewhere ahead, did not notice those around him, and never went into shops and shops to communicate with sellers and acquaintances, as other inhabitants of the Tatar settlement did. If one of his acquaintances approached him with questions, the scientist invited him to his apartment; he did not like fleeting street conversations. In the summer he wore a cloth Cossack jacket and morocco boots, in the winter he wore a fox fur coat and a damask hat made of beaver fur. Depending on the weather, he carried either an umbrella or a short wooden cane.

Those who came to his home usually found the owner at his desk. Due to poor eyesight, Kayum Nasyri wrote with his eyes almost close to the paper. He created “creative chaos” in all his rented apartments. Books, scraps of paper, tools were scattered here and there, and the floor was littered with wood shavings. The shavings were produced by a small lathe, on which Nasyri turned various objects needed for farming and scientific research. In the apartment, he built wooden railings, holding on to which he found the exit to the street and moved around the room. When asked why he did not ask the servants to restore order, the scientist replied that the boys did not know where to put books and tools, so permanent chaos accompanied Nasyri throughout his life.

Garifulla Chokry, the son of the famous Tatar poet Gali Chokry, left interesting memories of his meeting with Kayum Nasyri in 1879. He gives detailed description his apartment, furnishings, interior details, clothes worn by the Tatar scientist. He was surprised that during the conversation Nasyri smoked like a steam locomotive. And what surprised Garifullah even more was that his father, a devout Muslim, did not speak out against such outrage. By the way, with this bad habit Kayum Nasyri separated only in his old age.

From time to time, the scientist was invited to various Majlis meetings. Unlike others, Nasyri sat silently and rarely participated in the conversation. He was taciturn, reserved, spoke quietly, kept a certain distance in conversation and never opened up. Contemporaries recall that they do not remember a case when Kayum Nasyri laughed loudly - in best case scenario smiled modestly.

If in his youth Nasyri sported European clothes, then in his old age he began to prefer national costumes. He began to sympathize less with Russian culture and could not stand it when people added to his last name. Russian ending"ov". My last book"Alifba. Iman sharty belen" ("ABC. With the addition of "Conditions of Faith", 1902) Kayum Nasyri concluded with the slogan: "Yashesen uzebeznets kadimebez!" ("Long live our primordial, ancient [heritage]!").

Kayum Nasyri was excellent at many crafts: he bound books, made mirrors, prepared starch using electricity (galvanization), carpentry, knew cooking well and traditional medicine. He was very irritated by the fact that people were treated with imported medicines. He believed this: “On our land there are enough plants suitable for treatment. The healing properties of the herbs growing here are much higher than those from overseas.” Shortly before his death, the scientist was struck by paralysis, but he did not consult a doctor. He developed special physical exercise and carried them out with furious force. Moreover, he began to treat himself with electric shock and, as a result, got back on his feet!

Kayum Nasyri died on August 20, 1902. Only a couple of relatives and a few of his faithful students came to his funeral...

Azat Akhunov,

candidate phil. sciences

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Gabdelkayum Gabdennasyrovich Nasyrov (Kayum Nasyiri)(tat. Qayum Nasıri, Qayum Nasyri, February 2 - August 20) - Tatar ethnographer, writer and educator of the 19th century. Outstanding scientist, writer and educator Tatar people Kayum Nasyri (Gabdelkayum Gabdelnasyrovich Nasyrov) during his more than half a century of scientific, literary and pedagogical activity published about forty works on fiction, folklore, philology, pedagogy, mathematics, history, geography, astronomy and other branches of science. Kayum Nasyri was a true scientist, he passionately loved his homeland, his people and did a lot for its development. Being a democratic writer and educator, Kayum Nasyri devoted his entire life to the cause of disseminating science and knowledge, culture and progress among the Tatar population. He walked ahead of representatives of the democratic trend in public life, constantly advocated for the rapprochement of the Tatars with Russian leaders revolutionary movement, fought for the Tatars to study the Russian language. The name of Kayum Nasyri is known today to everyone who is at least a little familiar with the history and culture of the Tatar people. Memory of outstanding educator not only has not faded in recent decades, but has also been immortalized in street names, in memorial sites and museums, in mass publication and widespread propaganda of his works. However, the posthumous fame and gratitude of his descendants served as only a small reward for a man who, throughout his life, while in a happy search for truth, at the same time constantly experienced misunderstanding and even hostility of his contemporaries, poverty and failure, cold, hopeless loneliness.

Biography

Kayum Nasyri was born on February 2, 1825 in the village of Verkhnie Shirdany, Sviyazhsky district, Kazan province (now Zelenodolsk district of the Republic of Tatarstan) in the family of the famous theologian and master of calligraphy Gabdenasyr bin Hussein. It is known that the founder of this ancient and very respected dynasty was a certain Birash Baba, who settled on the right bank of the Volga River during the time of the Kazan Khanate. Since then, for several centuries, many of his descendants have been recognized leaders of local Muslims, performing the duties of village elders and designated mullahs.

Kayum's grandfather - Hussein bin Almuhamed, having graduated from the famous Sagit Akhmetov madrasah in the village of Berezi (now Atninsky district of the Republic of Tatarstan), in the second half of the 18th century - early XIX century he was an imam in Upper Shirdan, successfully engaged in teaching and scientific activities. He left a number of handwritten works on Arabic syntax and grammar, which were very popular among the Shakirds of that time. Unfortunately, his son Gabdenasir, despite his brilliant abilities and fundamental knowledge in the field of Islamic sciences, obtained in the most authoritative centers of Tatar Muslim education in Kazan, in the villages of Berezi and Maskara (now Kukmorsky district of the Republic of Tatarstan), did not become a preacher.

Educated and well-versed in Russian, Nasyr-Mullah devoted all his time and energy to caring for his native village and his fellow villagers. As Kayum Nasyri later wrote, “compassion for the misfortune of others, responsiveness to people and many good deeds... earned him the respect and gratitude of the people, who called him “merciful.” Social problems did not give Gabdenasir Khazret the opportunity to officially preach in a rural mosque. However, like his father Hussein, he was quite fruitfully engaged in the theory of the Arabic language and the professional correspondence of oriental books.

Thus, the fate of Kayum Nasyri was largely predetermined family history and traditions, the wonderful example of his ancestors. Having mastered the basics of literacy and faith in the village mekteb, he, on the advice of his father, in 1855 left for Kazan in the madrasah at the fifth cathedral mosque, where their fellow countryman and longtime friend Ahmed bin Sagit al-Shirdani (1793-1863) was then teaching. This cleric was known not only as a born teacher and talented scientist, but also as a progressive imam, a convinced supporter of the religious reformer G. Kursavi. Studying under such a person helped Qayum develop natural curiosity and critical thinking. In a short time he mastered Turkish, Arabic and Persian, the basics of Muslim philosophy and law. The young man showed great interest in learning the Russian language. Probably, in search of live communication and literature, Kayum met representatives of the Russian intelligentsia and Orthodox missionaries, who soon themselves offered the gifted Muslim to take the position of teacher Tatar language at the Kazan Theological School.

Centuries-old prejudices associated with the fear of Christianization made the young teacher an outcast among his fellow believers. His circle of contacts narrowed to teachers and students of the seminary and university. Kayum was given a tiny room in the attic of the seminary building, where he late at night sat over oriental manuscripts, Russian and European literature, notes and drafts of his first works.

A new and, perhaps, the most important stage in the life of a teacher begins in the seventies of the 19th century, when the government, concerned about the autonomy of Muslim religious education, took a number of measures to integrate it into the Russian state education system. The most important task then was considered to be the introduction of compulsory teaching of the Russian language to shakird mektebs and madrassas, and the widespread creation of secular Russian-Tatar schools. The implementation of these decisions was extremely difficult, encountering resistance from the clergy and the Muslim population. The already difficult situation was aggravated by the lack of national teaching staff with professional experience and command of the state language.

Probably the only Muslim in Kazan capable of conducting fruitful pedagogical work in the new Tatar educational institutions was Kayum Nasyri. He enthusiastically set about organizing such a school in the Zabulachnaya part of the city, first on Mokraya Street, and then in the very heart of the Starotatarskaya Sloboda, not far from the Mardzhani mosque. But, as is usually the case with pioneers, the tireless educator received only problems and troubles instead of recognition. For the majority of Tatars, he remained “Urys Kayum” - “Russian Kayum”, and for officials of the Ministry of Public Education - an overly independent teacher who did not want to engage in overt missionary activity. Nasyri tried to save his school until the very end, paid from his meager salary both for the rent of the premises and for textbooks, and even gave his last money to poor students for food and clothing. However, the conflict with the inspector of Tatar schools V.V. Radlov went very far and in 1876 Kayum Nasyri was forced to leave his teaching job.

Loneliness and quiet life in the apartment of the muezzin of the Galey Mosque on Sennaya Street (now P. Kommuny St., 35) they helped a recent retiree engage in serious scientific activity. It was during these years that he created the most significant works in the field of Tatar linguistics, pedagogy, teaching methods, history and literature. He had more time to publish his calendar, which the educator had periodically published since 1871. Kayum Nasyri enjoyed great respect in the scientific community of Kazan. The results of his ethnographic and historical research listened with great interest at the meetings of the Society of Archeology and Ethnography of Kazan University, of which he was a member for quite a long time.

The work of Kayum Nasyri’s entire life can be called a voluminous volume of his original sermons and instructions, “The Fruits of Conversations,” published in 1884 at the university printing house. This work, which is an expression of the entire Tatar educational ideology, still has enormous educational and scientific significance today.

The personal life of the ascetic never worked out. Failures followed on his heels. In 1885, after a fire in which his entire library burned down, Kayum Nasyri was forced to leave for his native village and earn a piece of bread through hard peasant labor. Returning to Kazan did not save him from his ordeal. No family, proud, hot-tempered and quite controversial nature only aggravated the loneliness of a thinker unappreciated by his contemporaries. Interesting notes on this matter were left by J. Validi, who wrote: “...Nasyrov was a nervous, eccentric man, he lived secludedly, did not like to communicate with people, did not know how to gain supporters. His life was spent in a small apartment, without a wife, without children. J. Validi also cites the words of the famous Tatar journalist and teacher Kh. Maksudi, who literally said the following: “Having received a letter from Transcaucasia in which the author asked me to send materials on Kazan literature... I turned... to Kayum Nasyrov, having listened to my request to tell me my biography and; to give a photographic card, he answered in the sense that he did not want to give any biographical information about himself for that people who until now did not want to know him and who condemned their writers to starvation because they did not have any such photographic card ... "

Of course, the old teacher’s hasty conclusions were dictated by bitter resentment, but they were hardly justified. Kayum Nasyri became a real idol for the young Tatar intelligentsia the end of the 19th - beginning of the 20th century - G. Tukay, F. Amirkhan, G. Ibragimov, G. Kamal and others, who stood at the origins of professional national literature, theater, art and science.

The enlightener, who suffered from paralysis at the end of his days, died on August 20, 1902 and was buried by the shakirds of the Muhammadiyah madrasah in the cemetery of the Novotatarskaya Sloboda in the city of Kazan.

The name of Kayum Nasyri is known today to everyone who is at least a little familiar with the history and culture of the Tatar people. The memory of the outstanding educator not only has not faded over the past decades, but has also been immortalized in street names, in memorial sites and museums, in mass publications and widespread propaganda of his works. However, the posthumous fame and gratitude of his descendants served as only a small reward for a man who, throughout his life, while in a happy search for truth, at the same time constantly experienced misunderstanding and even hostility of his contemporaries, poverty and failure, cold, hopeless loneliness.

Kayum Nasyri was born on February 2, 1825 in the village of Verkhnie Shirdany Sagitta Akhmetova in the village of Berezi (now Atninsky district of the Republic of Tatarstan), in the second half of the 18th - early 19th centuries, Sviyazhsky district of the Kazan province (now Zelenodolsk region of the Republic of Tatarstan) in the family of the famous theologian and master of calligraphy Gabdenasyr bin Hussein. It is known that the ancestor of this ancient and very respected dynasty was a certain Birash Baba, who settled on the right bank of the Volga River during the time of the Kazan Khanate. Since then, over the course of several centuries, many of his descendants have been recognized Muslim leaders, serving as village elders and designated mullahs.

Educated and well-versed in Russian, Nasyr-Mullah devoted all his time and energy to caring for his native village and his fellow villagers. As Kayum Nasyri later wrote, “compassion for the misfortune of others, responsiveness to people and many good deeds... earned him the respect and gratitude of the people, who called him “merciful.” Social problems did not give Gabdenasyr Khazret the opportunity to officially preach in a rural mosque. However, like his father Hussein, he was quite fruitfully engaged in the theory of the Arabic language and the professional correspondence of oriental books.

Thus, the fate of Kayum Nasyri was largely predetermined by family history and traditions, the wonderful example of his ancestors. Having mastered the basics of literacy and faith in the village mekteb, he, on the advice of his father, in 1855 left for Kazan in the madrasah at the fifth cathedral mosque, where their fellow countryman and longtime friend Ahmed bin Sagit al-Shirdani (1793-1863) was then teaching. This cleric was known not just as a born teacher and talented scientist, but also as a progressive imam, a staunch supporter of the religious reformer G. Kursavi. Studying under such a person helped Qayum develop natural curiosity and critical thinking. In a short time he mastered Turkish, Arabic and Persian, the basics of Muslim philosophy and law. The young man showed great interest in learning the Russian language. Probably, in search of live communication and literature, Kayum met representatives of the Russian intelligentsia and Orthodox missionaries, who soon themselves offered the gifted Muslim to take the position of teacher of the Tatar language at the Kazan Theological School.

In 1855, Kayum Nasyri began giving lessons to future Christian clergy, and a few years later, having gained teaching experience, he moved to similar work at the Kazan Theological Seminary. For a Muslim, this was a truly bold, even desperate step. The public opinion of the Kazan Tatars at that time categorically did not approve of the cooperation of devout Muslims with the Orthodox state in the educational sphere. Centuries-old prejudices associated with the fear of Christianization made the young teacher an outcast among his fellow believers. His circle of contacts narrowed to teachers and students of the seminary and university. Kayum was given a tiny room in the attic of the seminary building, where he sat late into the night over oriental manuscripts, Russian and European literature, notes and drafts of his first works.

Loneliness and a quiet life in the apartment of the muezzin of the Galey Mosque on Sennaya Street (now P. Kommuny St., 35) helped the recent retiree to engage in serious scientific activity. It was during these years that he created the most significant works in the field of Tatar linguistics, pedagogy, teaching methods, history and literature. He had more time to publish his calendar, which the educator had periodically published since 1871. Kayum Nasyri enjoyed great respect in the scientific community of Kazan. The results of his ethnographic and historical research were heard with great interest at meetings of the Society of Archeology and Ethnography of Kazan University, of which he was a member for quite a long time.

The personal life of the ascetic never worked out. Failures followed on his heels. In 1885, after a fire in which his entire library burned down, Kayum Nasyri was forced to leave for his native village and earn a piece of bread through hard peasant labor. Returning to Kazan did not save him from his ordeal. The absence of a family, a proud, hot-tempered and rather contradictory character only aggravated the loneliness of the thinker, unappreciated by his contemporaries. Interesting notes on this matter were left by J. Validi, who wrote: “...Nasyrov was a nervous, eccentric person, he lived in isolation, did not like to communicate with people, and did not know how to gain supporters. His life was spent in a small apartment, without a wife, without children; he had with him only boys as servants, whom he constantly replaced and with whom he was always dissatisfied.” J. Validi also quotes the words of the famous Tatar journalist and teacher Kh. Maksudi, who literally said the following: “Having received a letter from Transcaucasia in which the author asked me to send materials on Kazan literature... I turned... to Kayum Nasyrov and found him in stockings and a sheepskin coat; Having listened to my request to tell me his biography and give a photographic card, he replied in the sense that he did not want to give any biographical information about himself for that people who still did not want to know him and who doomed their writers to starvation; that he does not have any such photographic card and no one will be interested in looking at his ugly face.”

Of course, the old teacher’s hasty conclusions were dictated by bitter resentment, but they were hardly justified. Kayum Nasyri became a real idol for the young Tatar intelligentsia of the late 19th - early 20th centuries - G. Tukay, F. Amirkhan, G. Ibragimov, G. Kamal and others, who stood at the origins of professional national literature, theater, art and science.

Rybno-Slobodsky municipal district,

Municipal educational institution “Rybno-Slobodskaya secondary school No. 2”

Almieva Almira 9B class.

Municipal educational institution "Rybno-Slobodskaya secondary school No. 2"

Head: Shigapova Alvina Shamsievna.

teacher Tatar language and literature.

Kazan 2011.

1. Introduction...

2. Kayum Nasyri (Life and Creativity).

3. Scientific research and literary activities of Kayum Nasyri..

4. Kayum Nasyri’s contribution to the mathematical education of the Tatar people.

5. List of works of Kayum Nasyri in Tatar and Russian languages.

6. Conclusion

7. List of used literaturery.

8. Application.

Forviewingpresentations, click

Introduction

Every scientist and educator leaves his mark in the history of philosophy. Kayum N Asyri is no exception. IN late XIX century, progressive ideas emerged about the need to form a Tatar national school. Kayum Nasyri contributed invaluable contribution in creating a secular education for his people, he was one of the first innovators of the reformist movement. The encyclopedic mentality of Kayum Nasyri is largely determined by the traditions of his family.

Kayum Nasyri (Life and Work)

Gabdelkayum Gabdennasyrovich Nasyrov - Kayum Nasyri - was born on February 2 (14), 1825 in the village of Verkhnie Shirdany, Sviyazhsky district, Kazan Province (now the village of Malye Shirdany, Zelenodolsk region of the Republic of Tatarstan). His father and grandfather were educated people. Kayum Nasyri spent his childhood in his native village. He received his primary education in his father's mekteb. In 1841, Kayum Nasyri was brought to Kazan and sent to the madrasah of the fifth parish, where he studied until 1855.

In 1855, Kayum Nasyri received an offer to take the position of teacher of the Tatar language at the Kazan Theological School. Thus, Kayum Nasyri began his teaching activity in Russian educational institution. In subsequent years, he began teaching the Tatar language at the Kazan Theological Seminary. Kayum Nasyri devoted his entire life to literary and scientific activity.

Kayum Nasyri drew and drew. For his calendars he drew many geographical maps, for example, a map of the eastern hemisphere in the calendar for 1878, a map of villages in the Kazan province in the calendar for 1881, etc. K. Nasyri's handwriting was amazingly beautiful. He copied all his works with his own hand, like a first-class calligrapher. He sewed each piece very carefully.

In general, Kayum Nasyri was richly gifted, comprehensively developed person of its time. He loved music very much. Contemporaries indicate that he knew how to play several instruments, for example, the kubyz and kurai.

Kayum Nasyri loved and knew nature. In his book "FevakiIelzh ө l ә sa fil ә d ә biyat" (“Fruits for interlocutors in literature”) he says: “The sages say that the sight of green grass, a murmuring river, a beautiful, sweet face gives rest to the eyesight, sharpens the mind; they claim that three things - a green ant, a beautiful lover and a babbling brook - destroy sadness.”

He loved to communicate with people. When he arrived in his native village, immediately, without even entering the house, he stopped with a group of boys who had gathered on the occasion of his arrival, forced them to sing, dance, and generously gave them gifts for this. He especially loved talking with old people, collecting materials on history and folklore. In general, Kayum Nasyri was a richly gifted, comprehensively developed person of his time. The rich literary and scientific heritage of Kayum Nasyri passed on as an invaluable gift to the younger generation, enriching it with democratic traditions and spiritual values of the great Russian culture. Tatar writers who entered the arena of literary activity at the beginning of the 20th century begin their work by studying the works of Kayum Nasyri. The poets M. Gafuri and G. Tukay, the founder of the Tatar theater G. Kamal, in autobiographical essays, recall that from a very young age they enthusiastically read the works of Kayum Nasyri.

Scientifically - research and literary activities of Kayum Nasyri

|The scientific and literary activity of Kayum Nasyri began during the serfdom and developed during the period of intensive development of capitalism in Russia. He wrote his first work, “Mezhmegylekhbar” (“Collection of News”), in 1859. His first printed work was the textbook book “Nehu Kitaby” (“Syntax”), published in 1860. In the same year, he published a brochure “Bush Vakyt” (“At your leisure”) about natural phenomena, intended for schoolchildren and people engaged in self-education. This was the first popular science work written in the Tatar language. The creation of Tatar children's literature began with him. Developing this activity further, he compiled a number of textbooks and guides on various branches of theoretical and applied knowledge. Thus, in mathematics, he wrote the textbooks “Khisablyk” (arithmetic, 1873), “Gilme p ә nd ә With ә "(geometry, 1895), in geography - "Istilakhate jagraphia" (terminology of geography, 1890), 1, I and III parts of “Jagraphia and Kabir” (great geography, 1894 - 1899). By natural sciences he wrote the book “Bush Vakyt” (I860), on agriculture - “Gilme Ziragat” (1892), on botany - “G ө lzar in ә h ә manzar yagni ү l ә nlek in ә hә h ә Klek" (1894), where he gives quite detailed information about herbs and flowers. Being an ardent advocate of friendship between the Russian and Tatar peoples, Kayum Nasyri was one of the first to familiarize the Tatar people with native language with Russian history. His book "Z ө b ә d ә those min t ә varikhe rus" ("A Brief History of Russia", 1890) is the first work in this area published in the Tatar language.

In every science, Kayum Nasyri pays attention to practical side, he explains what he serves. The merits of K. Nasyri in the history of the development of Tatar fiction are significant. He himself created works of art, translated works of art of other peoples into Tatar, led great job as a literary critic, collector of folklore, engaged literary criticism. WITH In 1871, K. Nasyri began publishing an annual table calendar, and dreamed of publishing a Tatar daily newspaper. But the tsarist government did not allow the publication of the newspaper. The calendar, which was published systematically over a period of 24 years, contained a lot of scientific and literary material. Therefore, Kayum Nasyri can rightly be called the first Tatar encyclopedist. Kayum Nasyri created the first original works in the field of Tatar linguistics.) Here it is appropriate to quote G. Ibragimov’s statement about him: “In the sharp transition from Arabic to Tatar, Nasyri should be considered an obvious revolutionary. Since he worked for the people, for the lower strata, he was the first to use the words “Tatar language” and worked in this industry for 50 years. “He collected fairy tales, proverbs, songs of the people with some special love, like precious treasures,” K. Nasyri is the first to come up with the idea that there should be a Tatar language understandable to the masses literary language, compiles and publishes a grammar of the Tatar language.

K. Nasyri’s merits in the history of the development of Tatar fiction are significant. He himself created works of art, translated works of art of other peoples into the Tatar language, did a lot of work as a literary critic, a collector of folklore, and was engaged in literary criticism.

Kayum Nasyri set the task of creating and distributing works of art written in a language accessible to the general public. He painstakingly selected the best stories, published in Turkish, Arabic, and Persian, and translated them into Tatar. In 1872, Kayum Nasyri completed the revision of the famous “Tale of Abu Ali Sin.” The prototype of the hero of this story, which embodied the rich imagination of the people and was translated into almost all languages of the world, is the famous scientist Ibn Sina (Avicenna) - philosopher, lawyer and physician , who lived at the end of the 10th and beginning of the 11th centuries (980-1037) in Central Asia. Until the last days of his life, Kayum Nasyri did not stop working in the field of artistic creativity.

Kayum Nasyri paid special attention to collecting historical material in the form of folk tales.

Studying the history of the Tatar people, Kayum Nasyri also approaches the question of the ancestors of modern Kazan Tatars. He claims that the great-grandfathers of the Kazan Tatars are the Bulgars. Kayum Nasyri also worked very fruitfully in the field of pedagogy. Many of his statements about this science have been preserved. While studying long years pedagogical activity, he did not remain just a practical teacher, but was a teacher-thinker. K. Nasyri criticizes pedantry in educational work and calls for its streamlining. The works of K. Nasyri were at one time published in print and in Russian. Being a member of the scientific Society of Archeology, History and Ethnography at Kazan University, he had opportunity to disseminate their scientific works. University scientists provided him with systematic business assistance with their methodological instructions, and also helped him publish his works. . His multifaceted literary activity, tireless educational work aimed at meeting the cultural needs of the people, attracted more and more readers every day.

K. Nasyri’s contribution to the mathematical education of the Tatar people.

University education and many years teaching experience gave him the opportunity, having stopped teaching at the seminary in 1870, to begin organizing the first Russian-Tatar school in Kazan to teach Tatar children Russian language and mathematics. Essentially in this primary school, where he taught until 1876, a practical need arises to write the first textbook on arithmetic in his native Tatar language.

In 1873, “Arithmetic” came out from his pen, and in 1895, “Geometry”, which played an exceptional role in the history of primary mathematical education among the Tatars.

In the preface to the book, the author writes: “This khisaplyk or so-called arithmetic is a science, having studied which you can calculate things that cannot be calculated by simple calculation.” This textbook is written in the form of a list of rules for solving various kinds of practical problems, which are given throughout the text. All material in the textbook is arranged in this order: about numbers (single-digit, two-digit, three-digit, etc.); ranks and classes of numbers (including quadrillions); operations with integers (rules of addition, subtraction, multiplication and division); about operations on named numbers (rules of addition, subtraction, multiplication and division); general tasks for calculation. In “Khisaplyk”, instead of Arabic terms previously used in arithmetic, he introduces Tatar ones for the first time; “san” - number (a. “gadet”), “Jiyu” - addition (a. “dzhamgy”), “aeru” - subtraction (a. “tarkh”), “sugu” - multiplication (a. “zaryb”, “Bulyu” - division (a. “taksim”), also the concepts of “kimutasi san” (minuend), “alyngan san” (subtracted), “kaldyk” (remainder), “sugylmysh san” (multiplicand), “sukkych” ( multiplier), “san chygyshy” (product), “bulenasy san” (divisible), “bulguch san” (divisor), “pay” (quotient), “ulchau sany” (named number), “ulchau sannaryn vaklau” (fragmentation ) etc. It should be noted that “of the many terms he introduced into arithmetic, they have firmly entered the Tatar literary language and are still used in school institutions. (words: san, zhyyu, aeru, b ү liu, etc.)

The arithmetic textbook, like his other works, received good feedback by Russian scientists of that time. Regarding the arithmetic textbook, Professor N.F. Katanov wrote the following: “Hisaplyk (numerator, or arithmetic) is Tatar book, presented not in ancient Arabic, but in a new European way, moreover, in a good, generally understandable language, belongs to the famous Kazan scientist Abdul-Kayum Nasyrov and in the amount of 1200 copies is published in the second edition, significantly increased compared to the first, published back in 1873... The terms were all invented very successfully and were composed of indigenous Tatar words, instead of the completely incomprehensible ancient Arabic ones that had previously appeared in textbooks. In general, Nasyrov’s textbook represents a very useful and noteworthy novelty in Tatar pedagogy.”

List of works by Kayum Nasyri, published in separate editions

in Tatar language -..

1. “Hisaplyk” (“Textbook on arithmetic”). The first edition, 52 pages long, was published V 1873 The second, expanded edition, 86 pages long, was published in 1897. Kayum Nasyri himself recommends it this way: “ Useful book for children on this science, published in our native language in Russia.”

2. “Tatarcha-ruscha l ө gat" (“Tatar-Russian Dictionary”) 12 pages. Published in 1875.

3. “Kyryk bakcha” (“Forty gardens”). Stories, novellas, fables and anecdotes. 85 pages. The first edition was published in 1880. Published 2 times in total.

4 . "Abugalisina" ("Avicenna"). Fantastic story from the life and work of the famous Eastern scientist, philosopher and poet Avicenna. 116 pages, first edition published 1881. In total it was published 7 times.

5 . "Shezhar" ("Pedigree"). About the Nasyrov generation. The pedigree is given in the form of a branched tree. Published in 1880.

6. Calendars. Published from 1871 to 1897. During 1886, 1887, 1895 the calendar was not published. Total 1228 pages.

If you add up the 44 titles listed above that came out

separate books, posters or articles in scientific journals, and add to them 24 calendars of a magazine nature and format published by Kayum Nasyri for 27 years, it turns out that in total the volume of printed works of K. Nasyri published during his lifetime, counting only their primary editions amount to 375 printed sheets, which is equal to 6,000 st. large format.

In addition, “there is a very rich manuscript fund of K. Nasyri, stored in various scientific institutions of Kazan. Among these manuscripts, making up about 90 folders or bundles, both the main handwritten copies of printed works and 15 titles of original and 5 translated works. The content of these latter shows that the universal scientist and writer touched on a wide variety of topics not yet known to the general public;

Works of Kayum Nasyri, published in Russian

1. A.K.Nasyrov - “Believes and rituals of the Kazan Tatars.” "Notes of the Imperial Russian Geographical Society." VI volume. Petersburg, 1880.

2. A.K. Nasyrov - “Samples folk literature Kazan Tatars" (riddles, proverbs, songs). “News of the Society of Archeology, History of Ethnography at the Imperial Kazan University”, XIII volume, issue

3. “Kabusnama” translated by O.S. Lebedeva, 1886.

Conclusion

Kayum Nasyri can rightly be called the first Tatar encyclopedist.

Assessing the literary and scientific-educational activities of Kayum Nasyri, it should be noted that published by Kayum Nasyri folk tales, proverbs and sayings, riddles with a specific turn of phrase can serve in the hands of a modern teacher as an excellent means for educating their pupils: “For modern youth, his “Book of Education”, compiled by the author in two languages: Tatar and Russian, is extremely relevant.

Kayum Nasyri left a wonderful legacy in the form of printed scientific works for us - younger generation.

List of used literature

1 . Bibliographic index works of Kayum Nasyri, published in separate editions in Tatar and Russian languages. Compiled by M. Kh. Gainullin.

2. Reports of schoolchildren in Kazan, sent to the I Youth Readings named after. Kayuma Nasyri.

3. Magazine "Magarif", No. 9, 2002.

4 . Materials from the Kayum Nasyri Museum in Kazan.

An outstanding scientist, writer and educator of the Tatar people, Kayum Nasyri (Gabdelkayum Gabdelnasyrovich Nasyrov), during his more than half a century of scientific, literary and pedagogical activity, published about forty works on fiction, folklore, philology, pedagogy, mathematics, history, geography, astronomy and others branches of science. Kayum Nasyri was a true scientist, he passionately loved his homeland, his people and did a lot for its development.

Being a democratic writer and educator, Kayum Nasyri devoted his entire life to the cause of disseminating science and knowledge, culture and progress among the Tatar population. He walked ahead of the representatives of the democratic trend in public life, constantly advocated for the rapprochement of the Tatars with the leaders of the Russian revolutionary movement, and fought for the Tatars to study the Russian language.

Kayum Nasyri was born on February 14 (2), 1825 in the village of Verkhnie Shirdany, Sviyazhsky district, Kazan province. The Nasyrov family differed from others in that its head Gabdelnasyr was an educated man, which in those days was considered a rare phenomenon in villages. The father of the future scientist was good at writing and knew Russian, Persian and Arabic. He wrote several books. Gabdelnasyr instilled in children a love of work and a love of books. The scientist and writer spent his childhood in his native village.

In 1841, Kayum was brought to Kazan and placed in a madrasah, from which he graduated in 1855. After graduating from the madrasah, he was offered to become a teacher of the Tatar language at the Kazan Theological School. Working in a Russian educational institution allowed him to study the Russian language well. Wanting to expand his knowledge, Kayum Nasyri enrolls as a volunteer at Kazan University. Despite the fact that he worked as a teacher at a theological seminary, Kayum Nasyri lived very modestly. Nasyri taught at the seminary for 15 years, until 1871.

After leaving the theological seminary, Kayum Nasyri devotes himself to teaching Tatar children Russian literacy. He organized a school for Tatar children, which existed until 1876. In the same year, Nasyri, due to a disagreement with the inspector of non-Russian schools V.V. Radlov, left school and devoted himself entirely to literary, scientific and pedagogical activities. During these years, Nasyri wrote his best works.

The scientific and literary activities of Kayum Nasyri began in the late 50s. His first printed work was the textbook "Syntax", published in 1860. Then his books on various branches of knowledge are published, as well as literary works. In 1871, he began publishing a daily desk calendar and dreamed of publishing a Tatar daily newspaper. He even found a name for the newspaper - " morning Star", but the tsarist government did not give permission to publish the newspaper. And although the tsarist authorities oppressed the Tatars, Kayum Nasyri connected his hopes for the development of his nation with the Russian people. He constantly advocated for the rapprochement of these two peoples. He sensitively and jealously guarded the honor and dignity of the country, the Tatar and Russian peoples, Nasyri believed that he achieved success in his works primarily thanks to Russian culture and rapprochement with it.

A passionate advocate of education, Kayum Nasyri strived all his life to build a school in his native village. According to old-timers, K. Nasyri built a school. Its building has not survived to this day. But the bright image of the scientist remained in the hearts of not only fellow villagers, but also of everyone who cherishes the past of our peoples and the rich heritage of the writer and scientist.