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Islam is the largest religion practiced in Kazakhstanmarker. Ethnic Kazakhs are predominantly Sunni Muslims of the Hanafi school. Kazakhs make up over half of the total population, together with other ethnic groups of Muslim background include Uzbeks, Uyghurs and Tatars, compromise about 70 percent of the total population. Islam first arrived to the region in the 8th century from Arabs.


Mashkhur Jusup central mosque, Pavlodar
Islam was brought to the Kazakhs during the 8th century when the Arabs arrived into Central Asia. Islam initially took hold in the southern portions of Turkestan and thereafter gradually spread northward. Islam also took root due to the zealous missionary work of Samanid rulers, notably in areas surrounding Tarazmarker where a significant number of Kazakhs accepted Islam. Additionally, in the late 1300s, the Golden Horde propagated Islam amongst the Kazakhs and other Central Asian tribes. During the 1700s, Russian influence rapidly increased toward the region. Led by Catherine, the Russians initially demonstrated a willingness in allowing Islam to flourish as Muslim clerics were invited into the region to preach to the Kazakhs whom the Russians viewed as "savages" and "ignorant" of morals and ethics.

However, Russian policy gradually changed toward weakening Islam by introducing pre-Islamic elements of collective consciousness. Such attempts included methods of eulogizing pre-Islamic historical figures and imposing a sense of inferiority by sending Kazakhs to highly elite Russianmarker military institutions. In response, Kazakh religious leaders attempted to bring religious fervor by espousing pan-Turkism, though many were persecuted as a result. During the Sovietmarker era, Muslim institutions survived only in areas where Kazakhs significantly outnumbered non-Muslims due to everyday Muslim practices. In an attempt to conform Kazakhs into Communist ideologies, gender relations and other aspects of the Kazakh culture were key targets of social change.

In more recent times however, Kazakhs have gradually employed determined effort in revitalizing Islamic religious institutions after the fall of the Soviet Unionmarker. While not strongly fundamentalist, Kazakhs continue to identify with their Islamic faith, and even more devotedly in the countryside. Those who claim descent from the original Muslim warriors and missionaries of the 8th century, command substantial respect in their communities. Kazakh political figures have also stressed the need to sponsor Islamic awareness. For example, the Kazakh Foreign Affairs Minister, Marat Tazhin, recently emphasized that Kazakhstan attaches importance to the use of "positive potential Islam, learning of its history, culture and heritage."

Sovietmarker authorities attempted to encourage a controlled form of Islam under the Spiritual Administration of the Muslims of Central Asia and Kazakhstan as a unifying force in the Central Asian societies, while at the same time prohibiting true religious freedom. Since independence, religious activity has increased significantly. Construction of mosques and religious schools accelerated in the 1990s, with financial help from Turkeymarker, Egyptmarker, and, primarily, Saudi Arabiamarker. In 1991 170 mosques were operating, more than half of them newly built. At that time an estimated 230 Muslim communities were active in Kazakhstan.

Islam and the state

Central Mosque, Almaty
In 1990 Nursultan Nazarbayev, then the First Secretary of the Kazakhstan Communist Party, created a state basis for Islam by removing Kazakhstan from the authority of the Muslim Board of Central Asia, the Soviet-approved and politically oriented religious administration for all of Central Asia. Instead, Nazarbayev created a separate muftiate, or religious authority, for Kazakh Muslims.

With an eye toward the Islamic governments of nearby Iranmarker and Afghanistanmarker, the writers of the 1993 constitution specifically forbade religious political parties. The 1995 constitution forbids organizations that seek to stimulate racial, political, or religious discord, and imposes strict governmental control on foreign religious organizations. As did its predecessor, the 1995 constitution stipulates that Kazakhstan is a secular state; thus, Kazakhstan is the only Central Asian state whose constitution does not assign a special status to Islam. This position was based on the Nazarbayev government's foreign policy as much as on domestic considerations. Aware of the potential for investment from the Muslim countries of the Middle East, Nazarbayev visited Iran, Turkeymarker, and Saudi Arabiamarker; at the same time, however, he preferred to cast Kazakhstan as a bridge between the Muslim East and the Christian West. For example, he initially accepted only observer status in the Economic Cooperation Organization (ECO), all of whose member nations are predominantly Muslim. The president's first trip to the Muslim holy city of Meccamarker, which occurred in 1994, was part of an itinerary that also included a visit to Pope John Paul II in the Vaticanmarker.

See also

Further reading


  1. International Religious Freedom Report 2006 U.S. Embassy in Astana, Kazakhstan
  2. Kazakhstan - International Religious Freedom Report 2008 U.S. Department of State. Retrieved on 2009-09-07.
  3. Estimation based on Kazakh population share of 67% ( Итоги 10 дней с 25 февраля по 6 марта) and 16.3 mln total population according to the preliminary results of the 2009 National Census
  4. Kazakhstan - International Religious Freedom Report 2008 U.S. Department of State. Retrieved on 2009-09-07.
  5. Atabaki, Touraj. Central Asia and the Caucasus: transnationalism and diaspora, pg. 24
  6. Ibn Athir, volume 8, pg. 396
  7. Khodarkovsky, Michael. Russia's Steppe Frontier: The Making of a Colonial Empire, 1500-1800, pg. 39.
  8. Ember, Carol R. and Melvin Ember. Encyclopedia of Sex and Gender: Men and Women in the World's Cultures, pg. 572
  9. Hunter, Shireen. "Islam in Russia: The Politics of Identity and Security", pg. 14
  10. Farah, Caesar E. Islam: Beliefs and Observances, pg. 304
  11. Farah, Caesar E. Islam: Beliefs and Observances, pg. 340
  12. Page, Kogan. Asia and Pacific Review 2003/04, pg. 99
  13. Atabaki, Touraj. Central Asia and the Caucasus: transnationalism and diaspora.
  14. | 154837
  15. Country Study - Kazakhstan Library of Congress

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