Research on the issues of pre-Islamic beliefs among the Kyrgyz has always been of great interest and at the same time accompanied by difficulties for specialists. According to S.M. Abramzon, the study of the "complex of religious representations among the Kyrgyz, which is commonly referred to as 'pre-Islamic beliefs,' is characterized by particular complexity and multi-stage nature, conditioned by the peculiar and equally complex ethnic history of the Kyrgyz people." It
The Islamic religion is represented in the republic by two schools (madhhabs) of Sunni tradition — followers of Imam Abu Hanifa and Imam Shafi'i, united in one religious organization — the Spiritual Administration of Muslims of Kyrgyzstan (DUMK).
Christianity in the republic is represented by three major branches: Orthodoxy, Catholicism, and Protestantism, which in turn is divided into 13 directions.
Unlike the settled peoples of Central Asia, the Kyrgyz were the last to adopt Islam. It is important to note that the level of religiosity among the Kyrgyz in the north and south of the country varies significantly, which is predetermined by the historical development of the region. A characteristic feature of the religiosity of the Kyrgyz in the north is the close intertwining of Islam with pre-Islamic pagan beliefs, accepting only the external form of Islam—rituals, traditions, and holidays.
Alongside Islam, the life of the Kyrgyz was widely influenced by customs and traditions of pre-Islamic religious beliefs. Primarily, these were reflections of the natural and social forces dominating the people's consciousness. The custom of worshiping various animals—totemism—was one of the earliest forms of religious consciousness. For instance, one of the clans of the northern Kyrgyz is called "bugu" (deer). Its members still preserve legends and traditions associated with
The foundation of marital and family relationships among the nomadic population of ancient Kyrgyzstan was patriarchal-clan customs. The main figure of the clan and family was the man — the husband, the father of the family. Polygamy was common. The traditions of levirate marriage, characteristic of patriarchal-clan ties, were also preserved.
One of the major surahs of the Quran (the 4th surah, consisting of 175 verses) is called "Nisa," which translates from Arabic as "Women." This surah addresses issues related to women - mothers, sisters, and daughters, and thus also concerns family matters.
Let us consider women's rights in the area of inheritance, where Islam clearly establishes inequality between women and men. Under Sharia, the right of inheritance is closely linked to marital and family legal norms. It is complicated by polygamy, temporary divorce, purifying marriage, and marrying a widow. The foundations of inheritance law date back to the pre-Islamic period, from which Muhammad, in particular, preserved the provisions of inheritance rights for males and through the
The inequality of the personal status of men and women was vividly manifested in the conclusion and dissolution of marriage according to Sharia. The marriage of a man and a woman, accompanied by the birth of children, was a religious obligation, while celibacy was considered a regrettable state. In Muslim society, there were practically no "old maids," which was due to the order of concluding and dissolving marriages. Adultery was considered a sin (zina). Barriers to marriage for
Sharia originated in Arabia as a more developed system of feudal law and evolved as a confessional law, organically linked to the theology of Islam, infused with its religious-mystical concepts. Islam views legal provisions as a part of the unified divine law and order that governs the world. Sharia includes the normative part (fiqh), including legal norms that define the relationship of Muslims with Allah (ibadat). The importance of qualities such as patience, humility, and fulfillment is
Pilgrimage is the oldest form of travel, known for over a millennium. Up to 80% of tourist attractions are religious sites; for example, in Paris, religious sites make up 44%. The motivations for pilgrimage travel stem from a spiritual desire to visit religious centers and holy places. This motivation arises either from religious prescriptions, such as the requirement for every Muslim to perform Hajj to Mecca, or from an individual's religious aspirations and beliefs.
