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The paper deals with two aspects of continuity of religious and philosophical views of the Tatar thinkers Sh. Marjani and M. Bigi. The fi rst is about the universality of divine grace. Marjani, in his "Book on Mature Wisdom that Helps to Explain the Hanafi Creed», gave arguments according to which the decision on this issue remains with the Almighty. Bigi in the "Proofs of Divine Mercy" asserted the inevitability of salvation for all the peoples of the world. The second aspect is about 'aqida, kalam and ij - tihad. Despite the more than fi fty-year diff erence in the time of the publication of their views by two Tatar thinkers, they are basically identical: for the progress of the Tatar nation, Islam requires the "purifi cation" of 'aqida from Kalam layers, in Muslim education — the replacement of Kalam with secular sciences and the adoption of ij tihad based on primary sources — the Qur'an, Sunnah and ij ma'.

Sh. Marjani's seven- volume handwritten work "Wafi yat al-aslaf" is an encyclopedic dictionary devoted to the 6057 famous Muslim scholars, writers, philosophers, dignitaries, rulers etc. since the 7th century B. C. Marjani himself considered "Wafi yat al-aslaf" as his main work. The text is nothing but compilation, while the most scholarly interesting content concerns the Turkic world of the 17–19th centuries (Volga- Ural Region, Central Asia, Caucasus, Crimea). The original treatment of rich material of Muslim culture as well as author's assessment of certain historical facts and events demonstrate, Marjani is not only a highly educated theologian, but also an erudite and talented scholar and enlightener. The academic value of the encyclopedia consists in its ability to shed light on the Marjani's worldview, which is manifested in his selection of historical fi gures and in mode of description of their life and works.

Tatar philosophy has a long history and dates back to the ancestors of the Tatars, i. e. the Volga Bulgars, who fi rst laid the foundations of philosophical knowledge in the Middle Ages in the X century. Medieval Tatar literature of the X — third quarter of the XVIII centuries is one of the foundations of Tatar social and philosophical thought (A. Yasavi (XII century), Qul- Gali (XIII century), Qutb (XIV century), S. Sarai (XIV century), Muhammadyar (XVI century)). Most of the works of Tatar thinkers of the X–XVIII centuries are syncretic. Works at the same time were both a literary source, and a book on ethics, and an essay that reveals the philosophical views of Tatar thinkers.

The Tatar thinker Sh. Marjani's basic ideas on the origin of the world were outlined in his several works: "Haqq al-Bayan … (True Explanation …)"; "Kitab al-Hikma al-baliga …" (The Book of Mature Philosophy…), "Kitab al-Azb al-Furat wa-l-ma al-zulal …» (The Book About Fresh, Refreshing, Spring Water…) and "Risala bi al-tariq al-musli …" (A Treatise Worthy of Imitation…). Basically following the beliefs of falasifa on the eternal creation of the world, criticizing some ideas of the mutakallims concerning relationship between God and His attributes, Marjani has developed his own theory of the world origin. He affirmed that only God, who is true eternal as well as simultaneously transcendent and immanent to the finite world, creates it eternally, as the falasifa had understood it earlier.

The book 'The Alphabet of Islam' of the Tatar thinker M. Bigi. (1875–1949) was published in Berlin in 1923. It criticizes Marxism and reveals liberal-theological views of M. Bigi. 'The alphabet of Islam' is his program work on all the pressing problems of his time. He wrote about which should be the policy of the Russian state towards Islam, the need to renew the canons of Islam to improve the 'deplorable' situation of both Russian and foreign Muslims. Bigi criticized the Bolshevik regime in Russia and opposed his ideal in the form of a Caliphate, advocating for the preservation of the Ottoman Caliphate, hoping that in this way the Tatar people will be able to survive as a nation.

Theology is a new speciality, approved by the education instututes of Russian Federation., It is related to religion and religious life.. The creation of a new educational standard makes it possible to fi ll the gap of the past, when religion in certain periods of history played a signifi cant role in society and a new look at the possibility of religion in the formation of the spiritual component of modern man. The importance of correlation between secular and religious in the educational process of the new speciality is great. The diff erentiation of the sphere of existence of philosophy and religion took place in medieval Arab Muslim thought, as Ibn Rushd (XII century) wrote. In the same spirit of contradiction of religion and philosophy thought the Tatar thinker of the XIX century S. Mardzhani and at the beginning of XX century R. Fahraddin. The relevance of the new educational standard theology for the formation of modern spiritual personality is considerable.