Over the past decade the Kazakh society in their spiritual emancipation

has made a huge step forward. Structural reforms and the democratization

of all spheres of life have led to the growth of national, ethnic,

cultural and religious identity. There is a revival of Islam in the traditional

regions of its distribution, strengthening the position of other religions.

Allegedly understanding that religion is an important part of the national

psychology and culture, it plays a significant role in strengthening the

foundations of public morality. The mosque and the church, as historically

proven themselves forms of self-organization and association of the faithful

in order to meet the religious needs, in modern conditions perform other

important social functions characteristic of the civil society institution

Kaynar, Maral

Sakhitzhanova, Zada

English

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Mar al K aynar, Zada Sakhitzhanova
International Kazakh-Turkish University Turkestan 
Kazakhstan
◆
Pre-islamic beliefs of the Kazakhs  
and the spread of Islam in Kazakhstan
O ver the past decade the Kazakh society in their spiritual emancipation has made a huge step forward. Structural reforms and the democ-
ratization of all spheres of life have led to the growth of national, ethnic, 
cultural and religious identity. There is a revival of Islam in the traditional 
regions of its distribution, strengthening the position of other religions. 
Allegedly understanding that religion is an important part of the national 
psychology and culture, it plays a  significant role in strengthening the 
foundations of public morality. The mosque and the church, as historically 
proven themselves forms of self-organization and association of the faithful 
in order to meet the religious needs, in modern conditions perform other 
important social functions characteristic of the civil society institutions.
Although Soviet Kazakh literature claimed that Kazakhs Islamic belief 
is of more contemplative character [3, p. 150], after the collapse of the Soviet 
Union and the time of independence Kazakhs began to write a new history 
with the recovery of historical memory, a new ideology, and studying their 
religion as a basis for national and religious identity.
With the spread of Islam, especially in the context of the Sufi ideology 
has been of outstanding importance for the subsequent history of the Turkic 
peoples of Central Asia. At the same time, Central Asian Islam has absorbed 
all of the pre-Islamic beliefs and values that were inherent in the indigenous 
people of Central Asia (Tengriism, Zoroastrianism, shamanism, ancestor 
worship). Therefore, the Central Asian Islam (in its Sufi form) became a new 
stage in the development of regional Islam [1, p. 83-92].
Shamanism - one of the most remarkable phenomenon in religious 
traditions of the Kazakhs, preserved from the pre-Islamic era. Shamanism 
- a vast system of animistic beliefs and practice among different peoples, 
typical for the tribal system. A common feature among them is the pres-
112 ◆ Maral Kaynar, Zada Sakhitzhanova
ence of ancestor worship, as well as administration of rituals performed 
by a shaman, able to fall into a special, ecstatic state, and in this state, on 
the assent of the carriers of the cult, communicate with the other world.
Shamanism according to its belief is a special relationship of individuals 
with the spirits. Perfume helps explain the ability of how shamans treat people 
wonder, to find missing things and cattle. Shamans also attributed the power 
over the phenomena of nature, ability to perform miracles. They played an 
important social position, being substantially priests. Even after the spread 
of Islam in the Kazakh steppes shamans continued to retain their influence.
One of the most remarkable works of manifestation of Kazakhs sha-
manism is the paper of an outstanding Kazakh scientist-ethnographer, 
geographer and traveler, researcher of history and culture of the peoples 
of Kazakhstan, Central and Middle Asia Chocan Valikhanov (1835-1865), 
whose work has received worldwide recognition. In “Traces of shamanism 
in the Kirghiz” the scientist gives an idea about the nature of shamanism 
as a phenomenon that served during the first half of the XIX century, as 
the basis for the mix of Muslim beliefs with ancient views of the Kazakhs. 
There has been so much research done on shamanism in its different forms 
and manifestations, so it is not the area to consider the details.
Historically, the first religious world for the people of Kazakhstan was 
Tengriism arising from relationship with the world, which also defined 
the conditions for a nomadic lifestyle. Sky (Tengri) was for the Kazakhs 
a spiritual symbol and material reality. Some scientists are trying to identify 
the concept of Tengri with Allah, though currently spoken among Kazakhs 
term “Tanir” and Allah alone.
Tengrianism - is understanding and acceptance of ourselves as a part 
of nature and the unity with nature. In Tengrianism there are mountains, 
rivers, trees, the land, as well as humans, there are spiritual keepers - Aru-
ahs. Therefore one has to respect and lovingly treat everyone around the 
world. And the spirits of the ancestors - Aruahs occupy a special place in 
the outlook of Kazakhs. Kazakhs believe that apart from physical body 
a man has a soul, which is no less in need of food, and the food for the soul 
is the spirit of the ancestors Aruah. It is believed that all human actions 
are reflected in his soul, and if a person does evil, betrayal, retreating from 
the curse, then it offends Aruahov spirits, and thus Tengri. The tradition of 
honoring the spirit of the ancestors - Aruah obliged Kazakhs to know their 
ancestry back to the seventh generation. Every man knows that his actions 
influence seven future generations. It is believed that the place someone 
Pre-islamic beliefs of the Kazakhs and the spread of Islam in Kazakhstan  ◆ 113
lived and worked becomes worth honoring people and after his death his 
spirit may provide protection to their relatives.
Elements of Tengrianism among the Kazakhs have still remained in 
funeral ceremonies, when the soul of the deceased and attached to it the soul 
of a close relative of the deceased are watching the progress of the memorial 
for 40 days, so every Thursday of the week (beyshenbilik) it is required to 
prepare the tortillas (iis shygaru). Now this celebration is accompanied by 
the reading of Koran and represents a tribute to honor the dead.
Currently, at the wake or years after the death of a man holding a ace 
(reading the Koran in honor of the deceased with the mention of human 
virtues) comes with the words «Oli razy bolmay – tiri baymaydy, meaning 
where there is no mention of spirits and well-being. During the reading of 
the Qur’an for the dead man the reader lists all the dead close relatives and 
ancestors of the man. «Әруағына құран баыыштау» which means reading 
the message of the Qur’an to the spirits of dead people. When a person dies, 
then his spirit - Aruah specially lits a fire in his room. The memory of the 
dead, their names were passed from generation to generation. Death was 
thought of as full-fledged representative of the living in a different world. 
Care “in the land of the dead” does not mean breaking kinship. Each side 
remained duties for each other. Oblivion and disregard for the memory of 
deceased ancestors aroused anger and vengeance on them.
Tengri encompasses light and good. It is noteworthy that the Turkish 
peoples were referred to as a high mountain or a tree Tengri, as the place 
for collective prayers or sacrifices could become a high lonely tree or large 
rock of peculiar shape. Nowadays, it has still been preserved the tradition of 
tying ribbons on trees standing alone or growing near a power source, at the 
entrance to the cave. It is a tribute of veneration, to mark the place of holiness.
The foundations of life and the life of the Kazakhs and the first defined 
the beliefs of the Kazakhs. Tengrianism was a monotheistic belief and there 
exists rather complicated hierarchy of deities. How could Tengriism become 
the basis of ideology of people who once inhabited vast space of today’s 
Turkey territory can be found tracing the monuments of ancient Turkish 
writing. Tengrianism determined political existence of people as masters 
endowed with a heavenly meaning “actively and aggressively emphasize 
their closeness to Tengri, in order to confirm the legitimacy of his claim to 
Kaganate throne [4, p. 24].
Tengrianism as a pre-Islamic faith implied veneration of many bad 
and good spirits. The Kazakhs did not intend to attack and go to places 
114 ◆ Maral Kaynar, Zada Sakhitzhanova
inhabited by evil spirits (impure place that may be the cause of leg disease 
in the elderly). To hold them in reverence and worship, for example, alone 
growing tree and hanging pieces of cloth on it were found honor of good 
spirits with any request. In everyday life, the Kazakhs believe that everyone 
in heaven has his star and the shooting star indicates someone’s death.
Tengrianism as a pre-Islamic idea of the Kazakhs is closely intertwined 
with its worldview. It was determined in material and spiritual quintessence 
of understanding the world. “Tengrianism helps to understand the problem 
of ethnic separateness. The Turks historically arose from the division of 
the land, and it later grew into the problem of the identity of the Kazakh 
people”[4, p. 14].
Another symbol of deification of nature were the mountains. Deification 
of the mountains (Altai in particular), where the sky converges with the 
Earth-Water and, where according to the legend, were the first Turks, is 
the basis of pre-Islamic ideology of the Kazakhs. Since the Kazakhs were 
a nomadic and semi-nomadic lifestyle concept of Jer-Su for them was filled 
with special meaning - the spiritual and the real.
Another in the rank of deities was Umai, the patroness of family, home 
and children. She is gradually replacing Jer-Su and in the minds of people 
confidently takes place after Tengri.
One of the most important evidence of the pre-Islamic representation is 
the fire, as a way of cleansing from evil spirits. For example, it is up to date 
tradition for the Kazakhs to keep the action of cleansing fire cradle for the 
baby or carrying out of the fire on the head of a child or adult as a ritual 
of protection from the evil eye, to cleanse polluted thing kept just above 
the fire. Rituals of cleansing power of fire are often used when referred to 
breeding cattle. Departing from hibernation to a new pasture, the cattle 
was driven between two fires, and after passing it was thought that all the 
troubles were left behind. Arriving at an old park, the Kazakhs offer sac-
rifices to the spirits of ancestors and read a prayer from the Koran, asking 
for happiness and wealth.
Sacrifice of animals - a  long tradition of cattle-breeders, occupied an 
important place among religious rites of the Kazakhs. “The fire was the 
patron of dwellings, home sanctuary, so the bride when joining a new family 
had to bow to the fire of her husband home which for the family was as 
happy as for the ancestors. Entering a new family, for the bride, the woman 
was introduced into the house (to her father), remember to make a nod 
at the door. Then he planted her near the hearth on a  tanned calfskin ... 
Pre-islamic beliefs of the Kazakhs and the spread of Islam in Kazakhstan  ◆ 115
then pouring oil over the fire the bride fell prostrate. At this time, women, 
palmed heat in the fire and drove across the face of the bride. “The ritual 
has been preserved with slight modifications so far. Ch. Valikhanov wrote 
that “to Tamerlan who worshiped the spirit of the ancestors -. Aruah, fire 
as a cleansing force as well as the moon, the sun, the earth and animals 
make up their wealth deify each breed individually face ... worshiped all ... 
things that brings people use [5, p. 212].
Faith, as such, was of great importance for the rulers of the steppes. It 
was a kind of leadership even when it come to choose a wife. So, Oguzkhan 
“married two beautiful women, but left at a respectful distance, because they 
did not want to believe in one God of heaven and fell in love and married 
his cousin, after talking to her about the conditions of his love; she had to 
worship and believe in one God [5, p. 2012].
Spread of Islam in Central Asia can be clearly noticed at the end of 
10th and the beginning of the 11th century, during the reign of the dynasty 
Karakhanids.. It was during this period in the state of Karakhanids when 
the sign of civilizational shift occurred which means Islamization of Turk-
ish tribes. The period of 10th – 12th century is considered to be the heyday 
of early Islamic civilization of Kazakhstan. According to K. Baipakov and 
L.Yerzakovich an important event of this period was the growth of cities in 
Syrdarya region (southern Kazakhstan), which rose in number up to 200with 
trade and craft suburbs (Rabad) buzzling with city life, accompanied by 
muezzin voice calling from time to time, to all the faithful to escape from 
worldly concerns and turn our thoughts to God [2, p. 114].
The process of Islamization increased by the end of 10th century and 
the border with the Muslim center in the region had been established in 
Zhetysu and Syr Darya regions.
Initially, spread of Islam under went mainly among the ruling elites and 
the rest of the population adhered to traditional religious beliefs.
In general, up to the thirteenth century, the population of Kazakhstan 
in general was Islamized and the process continued until the nineteenth 
century.
Over the centuries, as a result of interaction between the two religions - 
Islam and pre-Islamic beliefs – it has led to their synthesis, mutual increase 
based on common influence, which affected cultural and literary traditions 
of the Kazakhs.
In the era of the Kazakh Khanate, Islam is the fundamental factor of 
national culture and an important element of ethnic identity and the ide-
116 ◆ Maral Kaynar, Zada Sakhitzhanova
ology of the state. The capital of the Kazakh state was the city of Turkestan 
- a major religious center for the entire Central Asian region. It was in 2015 
when Kazakhstan celebrated 550th anniversary of the Kazakh Khanate.
The spread of Islam during the period of 16th -17th centuries, the time 
of formation of the Kazakh statehood, was considered an important factor 
in strengthening the ideological power.
An important stage in spread and strengthening of Islam in the vast 
steppes of Kazakhstan came after its transformation into a colony. Islam 
played an important role in preserving national identity in the process of 
confrontation with colonization and Russification.
The end of the 19th century was characterized by an increased Muslim 
influence in Kazakhstan. This has been a  striking confirmation of the 
appearance of a vast number of primary religious schools, increasing the 
number of Kazakhs, who studied in Central Asia religious schools, together 
with construction works of mosques and madrassas.
Each of these periods of the spread of Islam in Kazakhstan deserves 
separate research. A significant importance is paid to restoration of the 
painting of pre-Islamic beliefs of the Kazakhs, although it still lacks proper 
attention of scientific circles.
References:
BAYDAROV E.U. Tolerantnost kak istoricheskaya traditsya v zhizni narodov 
Tsentralnoy Azii, Zhana Daur., Novaya epokha, International Journal of social 
research. – Тurkistan, (4) 2006. 
BAYPAKOV K., YERZAKOVICH L. (1971) Drevnye goroda Kazakhstana, Ałma-Ata.
KALMYRZAEV, A.C., (1990) Natsya i obshesvennoe soznanya, Ałma-Ata.
ORYNBEKOV M.S. (2005) Genesis religiosnosti v Kazakhstane, Ałma-Ata. 
VALIKHANOV, CH. CH., (1961) Tom. Ałma-Ata. 
Note about the autors:
Kaynar Maral - candidate of Social Science, International Kazakh-Turkish Uni-
versity Turkestan, Kazakhstan, e-mail: kainar.maral@mail.ru
Sakhitzhanova Zada candidate of Philological Science, International Kazakh-Turk-
ish University Turkestan, Kazakhstan, e-mail: Sakhitzhanova@mail.ru


Pre-islamic beliefs of the Kazakhs and the spread of Islam in Kazakhstan

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Pre-islamic beliefs of the Kazakhs and the spread of Islam in Kazakhstan

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