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Al-Farabi and Ibn Rushd interpreted religion and philosophy as two forms of knowledge which complete rather than nullify each other. This point of view was unique and novel. In this regard, both of them emphasized that, if philosophy were an instrument of a select few people for the comprehension ofthe meaning of existence, then religion is what gives the general populace a way to express their understanding of life. Ihn Rushd strove to draw the attention of representatives of religious teaching to philosophy, and aimed together with them at the understanding ofthe world which surrounds humankind. While al-Farabi tried by means of logical arguments to establish the priority of philosophy with reference to religion, Ibn Rushd did not restrict himself to the harmonizing of religion and philosophy, but attempted to use religion for the popularization of philosophy, as well as the raising of its prestige. Ibn Rushd fully realized that It was not necessary for science to argue with religious orthodoxy.

This work verifies the hypothesis, according to which the systems of upbringing and education, historically developed by different nations, are the factor determining the pattern of their socio-economic evolution and the level of life quality of population. In order to verify the hypothesis, two groups of world countries were highlighted with opposite performances of economic and humanitarian development. Comparative analysis of basic socio-economic parameters in these groups of countries as well as their adopted systems of upbringing and education revealed serious distinctions. For countries with a high level of economic and human development, the most important goal of the educational process is the purposeful development of the intellectual, emotional, and volitional characteristics of children; the task of acquiring specific work skills in early childhood is not set. In the courtiers with low level of development, the situation is opposite. The final conclusion is that the level of economic and human development of people is directly related with their national educational principles and traditions. It is possible to develop an educational model, optimum for successful national development, and to create required conditions for its distribution in the world using advanced digital technologies.

The article examines the issues of Islamic education in the context of a secular state policy, as well as issues related to religious education and the role of Islamic education in the formation of ideological values. As we have seen from the world practice, many countries have chosen the direction of secular development. But education secularism does not mean that religious education can not be tolerated. On the contrary, within the framework of the secular laws of the country, there is a unique opportunity for religious education. At present, religious education refers to the teaching of religious leaders in religious institutions. The article discusses the history of Islamic education's birth on the example of Kazakhstan and other countries and notes the role of Islamic education in the territory of Kazakhstan. The policy of the secular state of Kazakhstan does not hinder the functioning of religion, but on the contrary forms the traditional understanding of traditional Islam and gives a national character. In many civilized countries of the world, religious education institutions have long been systematically conducted. In the process of globalization, each state strives to preserve its national values and national identity.

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