The formulation of spiritual freedom in the creativity of Mulykozha Sultankozhauli | Статья в журнале «Молодой ученый»

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Библиографическое описание:

Сабырулы, Абылхайыр. The formulation of spiritual freedom in the creativity of Mulykozha Sultankozhauli / Абылхайыр Сабырулы, Нуржан Османулы Нурмахан. — Текст : непосредственный // Молодой ученый. — 2018. — № 5.1 (191.1). — С. 69-70. — URL: (дата обращения: 16.01.2022).

Sultankozhauli Maylykozha, now famous throughout the country for his lyrical poems of civil, edifying-philosophical, landscape, satirical character and term as a skilful prose writer-has now been opened with another important facet-instructions, the narrator.Mylykozha Sultankozhauli; Kazakh poet; aitys. (1835) -Maylykozha Sultankozhauly (1835) Born in the village of Kozhatogai in the Otyrar district of the South Kazakhstan region, he learned to write and read from the aul mullah, and then continued his education on his own.It is known that the city of Tashkent has long been a major cultural center throughout Central Asia and the south of Kazakhstan.So, in comparatively recent times one of the first in the history of our republic Kazakh Institute of Public Education was opened, where many representatives of the Kazakh intelligentsia lived and worked , including the initiators of our new literature: Ahmet Baitursynov, Mirzhakip Dulatov, Magzhan Zhumabaev, Saken Seifullin, Mukhtar Auezov, etc. Therefore, I, as a researcher of the life and creative activity of the pre-revolutionary 1888), Kulinshaka-Madelikozha Zhusipkozhauly (1816 poets-South Kazakhstanis 1898 ), Musabeka (Molda Musa) -1901), Mailykozha Sultankozhauli (1835-Kemeluly (1832 1930), Ergobek Kuttybaiuly-1932), Nuraly Nysanbayuly (1857-Baizakuly (for 1849 they were interested for a long time in the rich collections of Tashkent libraries: -1917) – (1865 104 republican public library named after Alisha and Navoi and Fundamental Library of the Academy of Sciences of Uzbekistan. In his work Mailyk Sultankozhauli used not only the rich heritage of Kazakh poets of the past, but also took all the best from Eastern poetry, which he knew firsthand. For example, one of the most outstanding of the above-named poets, the mentor Zhambyl Zhabaeva, who was sung at the same time in such lines: I rule the songs tenderly, -Where Maikot and Kulmbambet are beside me. -Kulunshak, Mylykozha Everyone, next to each other planting. I worshiped their glory, they cherished their example. Mailyk, now famous all over the country for his lyrical poems of a civil, philosophical, landscape, satirical character, and has now opened up another important facet – edifying instruction,novelist-narrator. Mylykozha composed his works both in oral and in written form. His creative heritage includes edifications, sayings ("Yer Kogherer Dugamen", "Zholdas Golsan Zhaksimen", "Jaks Adam Kartays"), songs he dedicated to someone ("Ahmet Torege", "Turlybekke", tag bascalar), poems and fables ("Kaskyr", "Totynama", "Ankau menu", "Shora batyr", "Ush zhigit"), aityses with Suyunbai, Shakarim, Ayman-Gulkhan, Zhanys, Kulynshak, Madelykhodzhoy, Kuderikhodzhoy and other akyns. In 1883, a collection of "Kyrgyz Reader" was published in Tashkent, which included five songs written by Mailyk Sultankozhauli. In this I was very helped by the publication of a great friend of our culture, an indefatigable collector and an impartial connoisseur of the treasures of the oral literature of the Kazakh people, a graduate of the Nepluyevsk military school in Orenburg, in the thirties, Abubakir Akhmetzhanovich, a professor at the Central Asian State University Divava. His editions of ethnographic materials in the form of legends, epics, demonological stories, parables, proverbs and sayings, beliefs and tales of the Kazakh people collected by him on trips to the former Auliy-Ata, Chimkent, Turkestan, Ak-Mechet, Tashkent, Zhizak and other districts of the Middle Asia for the "Collection of materials for the statistics of the Syrdarya region," not only finally approved the first Kazakh poet, who, thanks to his-me in the belief that Mailykozha skillful storyteller, shifted to prose one of the Kazakh heroical songs "Shora batyr", previously served only in poetic form. This heroic story is nowadays considered one of the sources of the Kazakh prose of the end of the XIX century, becoming the beginning of Kazakh novels and novels that originated in the early XX century, but along with this he appeared before me and as a master storyteller. Several of our writers followed Mailykhozh: Azilkhan Nurshaikhov, Otaby Kanahin, Mukhtar Magauin, Akseleu Seidimbekov, who retold in the prose art of the epics Koblandy batyr, Alpamys batyr, Yer Targin and Kambar batyr. The works of Mailyk Sultankozhauli were published in the collections "Ush Gasyr Zhyrlaidy", "Bes gashir zhyrlaidy", "Ai, zaman-ay, zaman-ay", as well as in separate editions under the name "Nakil" ("edification"). The collection "Aitys" includes aytys Mailykozhy Sultankozhauli. Western researcher of Islam in Kazakhstan B. Privratsky reasonably believes that Sufism as an integral part of the integral experience of the Muslim life of the Kazakh people has its own cultural dynamics that conditioned the survival and persistence of the Islamic religion among the Kazakhs in the face of state atheism of the Soviet period. He notes: "The esoteric and institutional expression of Sufism was lost, but its experiential base was preserved strongly in the Kazakh religion".

An experienced basis is dynamic interaction and, moreover, a symbiosis of the cult of the ancestors of the Kazakh people and the holy Sufi tradition, which is expressed in "elementary forms of dreams, visions, experiences, which induces religious behavior of people at home, in the mausoleum, in sacred places, and in healing practices".

This symbiosis of B. Privratsky stands for the ayan complex (). The importance and effectiveness of this cultural dynamics of Sufism and the cult of ancestors is confirmed by its vitality and relevance to the cultural memory of the Kazakh people and is visibly embodied in the home cult and in the pilgrimage (ziyarate) widely spread among the Kazakh people to holy places. In this context, the pilgrimage to holy places is one of the important receptions of the collective memory of the Kazakh people, of which Sufi spirituality is an integral part.

The theme of the collective memory of the Kazakh people and its religious component is significant for understanding the process of the revival of Islam in Kazakhstan and Sufism as its organic part and in the broader context of understanding the religious identity of the Kazakh people.

The search for identity in the post-Soviet countries of the region during the process of spiritual revival led to increased interest in local spiritual traditions, including Sufism. The revival of Sufism in Kazakhstan occurs in a rapidly developing country, proclaiming adherence to national and religious traditions, on the one hand, but remaining on the way secular development – on the other hand. Here there is a desire not only for modernization, but also for the search for one's national identity, spirituality. In this situation, ethical values and moral attitudes of Sufism were claimed in the reconstruction of national identity.


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