Many of the above-mentioned ishans, akhuns, philosophers, thinkers and mentors are natives of the Syrdarya region. And if you consider the list in the scale of the area, republic, we obtain the entire volumes of books to list the names of representatives of religious and educational direction giving themselves to serving the people of the country.
However, it should be noted that prior to the October Revolution, and in about X-XX centuries before the October revolution, such important areas as education, health, worldview, independence and freedom of the country, religion, culture of the Kazakh people was in dependence on religious and educational mindset. In this case, we believe that in order to report the truthful sources of history to current and future generations, to further strengthening the country’s independence, it is necessary to conduct a thorough scientific study and comprehension of phenomena, theories affecting the spiritual life of the people of the past centuries.
Joyful event of the recent time was publications of important scientific papers, articles of outstanding researchers. One of them is a book of a chief mufti Absattar kazhy Derbissali “Mosques and madrassas of Kazakhstan – spiritual luminary (IX-XX centures)” (Almaty, “Aruna”, 2009). The book has valuable data, information on the mosques, madrassas existing on the Kazakh land and Islamic scholars, educators and religious leaders worked there. The author writes: “There were about 20 mosques and madrassas in the 60s of the XIX century in Turkistan, 56 mosques and madrassas – in 1920. Before the October Revolution 200 of them were under function in the Aktobe region, 78 – in the Bukey Khanate, 269 – in the Zhetyssu area, 49 – in the Zhambyl oblast and 15 mosques and prayers – in the Aulie Ata (the aforementioned works, page 9). Conceptual Design
As we know there were about 10 mosques and madrassas existed on the famous Syrland. The main ones are: mosques of Ozgent, Aytbay were built in 1878, the mosque of Aktas – in 1884, the mosque of Kazaly – in 1888, the mosque of Babay ishan – in 1892, the mosque of Kozhanazar, the mosque of Tyrzabay Akhun, the mosque of Noghay in Kazaly, the mosque of ishan Azilhan, the mosque of Tileules in Saygandy, the mosque of Tazhimbet in Boghen, the mosque of Altay in Akkol, the mosque of Imankul, Baldik, Oksha ata, Bazar kozha, Kyryk, Aldashbay akhun, Altynkozha in Kyzyltam, the mosques of Orazay ishan, Akhmet ishan, Zharmukhammed ishan, Kalkay ishan, Karamolda, Kozhan kozha, Kulboldy ishan, Kalzhan akhun, Maktum Seyit baba, the mosques of about 20 ishans, “Karaboghet” of Maral ishan, “Baybol”, “Ishan auly”, “Kyrghy”, “Kolantobe”, “Kysh”, “Kamyr tobe”, the mosque of Makhmut ishan in Zhanakorgan, the mosques of Kanaly, Bazaruly Zhussip kazhy in Kentogay, Sayipnazar akhun, Oraz-Mukhammed akhun, Altaybek akhun, Baymen akhun, Seytpenbet auliye, Mussrali auliye, Karmakshy auliye, Napal akhun, Maksut ishan, Akmyrza ishan, Suleymen ishan, Sadyk akhun, the mosque of Akmeshit in Kyzylorda, the mosques of Aldaberghen ishan, Bassapa ishan, Dauletnazar akhun and others.
In this list we do not list the mosques razed to the ground and existed in the X-XII centuries.
As a result, we came to the conclusion: if the country had more than 2000 mosques and madrassas during the Soviet era, and if they had trained the local people to the basics of literacy or they continued education, so the fact of refutation of the data that only 2% of the population before the Soviet power was literate is obvious? Not to mention the other, much evidence that most of the Kazakhs in the land of Syr was literate before the revolution could be found. We have love letters of young people written in Arabic letters in Arabic language. The works of S.Toraygyrov “Kamar Sulu”, B.Maylin “Shuganyn Belghissi” can serve as the proof examples of these traditional “Husni letters”. And what about creative improvisers of Syrland that appeared in the written tradition of aitys in the Kazakh literature? If the level of literacy and education rose to the level of the traditional genre, so both the fact of political deception and the fact of refutation that only 2% of the Kazakhs were literate before the October Revolution are obvious as well?
As far as the issue of anti-literacy, it is necessary to go back to the above ishans and akhuns who were trained and received the highest degree in the Central Asia, Turkey, Afghanistan, Egypt, India and other countries and taught in mosques and madrassas. Of course, they were representatives of the religious and educational currents of society. As recently written and said, basic knowledge of the world by the religious representatives served to strengthening, the formation of the Kazakh Islam is based on the philosophy of the monks. In general based on the presentation of the great Yassaui on the Kazakh-Turkish Islam “My Hikmets is the value of the Koran” who formulated the new improved model of the Turkic world, we need to know not only the brilliant way in the poetry of monks, in literature and art, but also guided by this in our life. “The way of Yassawi based on the theory of imam Maturudi on Akayda and theories of imam agzam Abu Hanif on Fichte is a mirror of the Muslim consciousness experienced by the true Turkish culture and widespread among the Turkic people” (D.Kenzhetay. “Yassayi way is a support of our religion and spirit”. “Yeghemen Kazakhstan, September 28, 2011).
If the words that “the way of Yassawi is a solid foundation of religion and knowledge” (Eghemendy Kazakstan) of traditional Kazakh Muslim world based on the philosophy of monasticism are obvious, so relatively to the chosen path of agzam Aby Hanifa, one can say that it is possible fact that each of them originates from the ancient ages of human history.