Religion - The Times Of Central Asia

Viewing results 1 - 6 of 80

religious freedom

Why Central Asian Governments Are Regulating Religious Life

Kyrgyzstan is requiring bloggers and other social media users who publicly preach religion online to obtain a special certificate. The website of the National Agency for Religious Affairs and Interethnic Relations includes an application form for registration as a “religious preacher.” Nurgazy Kyrgyzbaev, a chief specialist at the agency, announced the measure on local radio. He said the requirement stems from the country’s new religion law, which introduced the legal category of “religious preacher.” “People who want to publicly call others to religion must obtain a special certificate. Their religious education will be considered first and foremost. Recently, people have appeared online who call themselves bloggers and create religious content,” Kyrgyzbaev said, adding that their religious qualifications had previously gone unchecked. This, he argued, created a risk of inaccurate or misleading religious information being spread. Under the new system, applicants must have higher or secondary religious education and obtain the consent of the relevant central religious authority before registering with the agency. For Muslim applicants, this means approval from the Spiritual Administration of Muslims of Kyrgyzstan, or Muftiate. Kyrgyzbaev said Muftiate employees engaged in preaching are automatically treated as religious preachers. Kyrgyzstan has traditionally allowed greater religious diversity than most of its Central Asian neighbors, including a wider range of Islamic movements. It remains the only country in the region where Tablighi Jamaat and the Nurcular movement can operate legally. Tablighi Jamaat, for example, is banned as extremist in Kazakhstan, Tajikistan, and Uzbekistan. Religious Freedom Concerns Across the Region Central Asia has long attracted criticism from international religious-freedom monitors. In its 2026 annual report, the U.S. Commission on International Religious Freedom (USCIRF) recommended that the U.S. State Department place Kazakhstan, Kyrgyzstan, and Uzbekistan on its Special Watch List for severe violations of religious freedom. It recommended that Tajikistan and Turkmenistan be designated Countries of Particular Concern, a higher category reserved under U.S. law for governments accused of particularly severe violations. According to USCIRF, Tajik authorities continued to use the country’s law on traditions and ceremonies to regulate religious life, including through fines and public campaigns. After amendments adopted in 2024 prohibited the import, sale, promotion, and wearing of clothing deemed “alien to national culture,” authorities also campaigned against what they described as foreign styles of dress. USCIRF and other religious-freedom monitors have reported even tighter state control in Turkmenistan, where religious activity outside officially approved structures remains heavily restricted. Reports have described pressure on religious leaders to provide information to the authorities about believers practicing outside state-sanctioned forms of Islam. USCIRF has argued that Tajikistan and Turkmenistan, like other Central Asian states, apply extremism laws to religious practices that involve neither violence nor incitement. Religion Moves Online in Kazakhstan In Kazakhstan, as in Kyrgyzstan, mosques are no longer necessarily the primary source of religious knowledge for younger people. At independence in 1991, Kazakhstan had only 68 mosques. The Spiritual Administration of Muslims of Kazakhstan reported 2,945 functioning mosques at the beginning of 2026. The expansion reflects the extraordinary revival of...

Islam and National Identity

Dombra Dispute and Niqab Bans Fuel Religious Debate in Central Asia

Standing before a court in Aktobe in June, 35-year-old Azat Konys apologized to “the entire Kazakh people” for insulting one of the country’s most cherished cultural symbols. Two months earlier, during a TikTok livestream, he had declared the dombra forbidden under Islam, compared the two-stringed instrument to part of the devil’s anatomy and called clerics from Kazakhstan’s official Islamic authority “dogs of hell.” Konys asked the court not to imprison him. The judge instead sentenced him to three years and six months for inciting religious and national hatred. The controversy began when Konys cited the Hanafi school of Sunni Islamic jurisprudence, the dominant legal tradition among Muslims in Kazakhstan, to argue that the dombra and other stringed instruments, including the guitar and balalaika, were haram, meaning forbidden under Islamic law. The remarks caused particular anger because the dombra is more than a musical instrument in Kazakhstan: it has accompanied oral poetry and storytelling for generations and is officially celebrated as a symbol of cultural heritage and national identity. Police identified Konys after clips from the livestream circulated on social media and detained him in April. The case is an unusually stark example of how online religious disputes are spilling into legal and political life across Central Asia. Arguments that might once have remained within mosques or religious communities are now spreading through social media, forcing governments and official Islamic authorities alike to decide where religious expression ends and attacks on national culture begin. A more recent controversy arose in Kazakhstan’s Turkestan Region, where a 66-year-old guest at a toi, a traditional wedding feast, called for stricter adherence to Islamic law. He urged the organizers to separate men and women and remove music and alcohol from the celebration, while describing musicians as “heralds of Satan.” The video spread rapidly on social media, prompting nationwide debate. The man was detained and placed in a temporary detention facility for incitement of religious and social hatred. In a statement, the Ministry of Internal Affairs said that freedom of expression does not extend to statements that degrade the dignity of others or could provoke religious or social hostility. The Spiritual Administration of Muslims of Kazakhstan (SAMK), the country’s main official Muslim body, later issued its own response. It stated that Islam does not prohibit music in itself and stressed that publicly insulting artists or women is inconsistent with Islamic ethics. Another controversy centered on Nauryz, the spring equinox holiday celebrated throughout Central Asia and across much of the Turkic and Iranian cultural world. In March, a blogger in the Almaty Region described the holiday as “non-Muslim” and argued that it should not be celebrated. Police opened a criminal case against him on suspicion of inciting religious hatred. Kazakhstan’s Prosecutor General’s Office subsequently warned of legal liability for statements attacking Nauryz and other national traditions. The SAMK, meanwhile, publicly celebrated Nauryz as a national holiday promoting social harmony and charitable acts. The debate soon spread beyond social media into politics and the entertainment industry. Producer and television presenter Bayan Alaguzova said...

Religion

Tajikistan Hijab Ban Denied by Authorities Amid Confusion

Tajik authorities have denied reports that the country has introduced a new ban on beards and hijabs, following renewed attention to the government’s regulation of religious dress and appearance. An official from Tajikistan’s Committee on Religion, Regulation of Traditions, Celebrations and Ceremonies told Asia-Plus that no new legislation prohibiting beards or hijabs had been adopted. The committee said recent reports had misrepresented the state of religious rights in Tajikistan and had relied on information from unreliable sources. The government statement followed a July 25 report by Azattyq Asia (RFE/RL) describing continued pressure on some men with beards and women wearing Islamic headscarves. Azattyq reported that officials had conducted campaigns encouraging women to wear traditional Tajik clothing and avoid styles regarded as foreign. Several men also alleged that police had detained them because of their facial hair, with some claiming that officers forcibly shaved their beards. One man told the outlet that he had been ordered to send police a photograph of his clean-shaven face each week after spending three days in detention. The police did not respond to Azattyq Asia’s request for comment on the allegation. There is no Tajik law explicitly prohibiting men from growing beards. However, the government has imposed broader restrictions on clothing and forms of religious expression. In June 2024, Tajikistan adopted amendments prohibiting the import, sale, promotion, and wearing in public of clothing deemed "alien to national culture". The Times of Central Asia reported at the time that violations could result in substantial fines, although the legislation did not clearly define which clothes fell under the prohibition. Officials have offered differing interpretations of the law. Some have said it covers hijabs, religious veils, abayas, and other forms of Islamic clothing, as well as ripped jeans and clothing considered excessively revealing. The government has said its policies are intended to preserve Tajik traditions and prevent religious extremism. Human rights organizations have argued that the restrictions interfere with freedom of religion and personal expression. International rights groups have called on Tajikistan to repeal the clothing provisions.

Religion

Opinion: Christian Missions in Central Asia: Religious Freedom and Social Tensions

Central Asia has long been a crossroads of civilizations, cultures, and religions. For more than two millennia, the region has connected East and West, with Zoroastrianism, Buddhism, Judaism, Christianity, Islam, and indigenous belief systems coexisting, interacting, and, at times, competing. Christianity flourished here centuries ago through Nestorian and other Eastern Christian communities, while Russian Orthodoxy endured throughout the Soviet period. Under Soviet rule, religion was heavily suppressed, yet Christianity survived among Russians, Germans, Poles, Ukrainians, and other communities that had been deported or resettled across the region. Following the collapse of the Soviet Union, decades of official atheism gave way to a religious revival, creating space for a new wave of missionary activity. The principles of Christian missionary work are similar across denominations, with preaching, charity, education, medical assistance, and moral renewal at their core. In practice, however, missionary efforts in the newly independent Central Asian states evolved far beyond religious services. Amid the economic hardship that followed the collapse of the Soviet system, many churches combined evangelism with humanitarian assistance, language courses, youth programs, computer training, sports clubs, and cultural activities. These initiatives proved particularly attractive to young people, students, socially vulnerable groups, and urban residents seeking new educational and social opportunities. Among the five Central Asian republics, Kazakhstan emerged as one of the most favorable environments for Christian missions. During the 1990s, its relatively liberal religious climate, large urban centers, multiethnic society, sizeable Korean diaspora, Russian-speaking environment, and comparatively open legal framework enabled numerous foreign churches to establish seminaries, schools, charitable foundations, and places of worship. South Korean Protestant organizations became especially active. Presbyterian, Baptist, Methodist, and Pentecostal churches initially found a natural base within the Koryo-saram community, but their activities gradually expanded well beyond ethnic Koreans. It is at this point that a more sensitive issue emerges. Missionary churches generally regard religious conversion as a legitimate expression of freedom of conscience. Many Muslim families, however, particularly in rural and traditionally conservative communities, view the conversion of their children as a rupture with family heritage, ancestral traditions, and communal identity. Across much of Central Asia, religion is not merely a matter of personal belief. It is closely intertwined with kinship, ethnic identity, marriage, burial customs, and family authority. As a result, active proselytizing among indigenous youth can provoke strong opposition from relatives and local Muslim communities. The issue reflects the interaction between missionary strategies and social pressures such as limited interfaith dialogue, economic hardship, youth vulnerability, foreign funding, government suspicion, and concerns over cultural continuity. When religious conversion becomes associated with financial assistance, educational opportunities, foreign sponsorship, or improved social mobility, critics may portray it as an attempt to “buy souls,” even when churches describe such activities as humanitarian or charitable work. One of the most serious examples occurred in Tajikistan on October 1, 2000, when bombs exploded during a Sunday service at Sonmin Grace Church, a Korean Protestant church in Dushanbe associated with South Korean missionaries. The congregation had attracted local converts. Several people were killed and dozens...

Radicalization

Kazakh MP Calls for a Legislative Ban on Radical Religious Movements

Kazybek Isa, a deputy of the Mazhilis (Kazakhstan's lower house of parliament ), has called for a legislative ban on radical religious movements, arguing that their spread poses a threat to social stability and national security. In a parliamentary inquiry addressed to the government and law enforcement agencies, Isa stated that the ability of such groups to recruit followers could undermine social cohesion and national values. “A legislative ban on radical religious movements is a matter of national security. Such movements threaten social stability, and the state is obligated to protect its citizens from their influence,” the deputy said. He added that the proposed measures are not aimed at religion itself, but at organizations promoting what he described as destructive ideologies. Several recent high-profile incidents prompted the inquiry. In March 2026, a blogger criticized the celebration of Nauryz, describing it as “not a Kazakh or Muslim holiday." He was subsequently detained, and a criminal case was opened against him on charges of inciting religious discord. In a separate case, a YouTube interview circulated featuring a man presenting himself as an imam who claimed to have given his second wife to a student. Following public backlash, he was held administratively liable and fined. According to Isa, existing regulations governing extremist and radical organizations are dispersed across multiple legal acts and are not always effectively enforced. He proposed developing a more comprehensive legislative framework focused on prevention. The deputy also raised concerns about compliance with laws regulating face-covering clothing. He referred to a court case in Aktobe in which the defendants’ wives attended hearings wearing niqabs, arguing that this highlighted the need for stricter enforcement of identification requirements. Kazakhstan previously adopted legislation on the prevention of offenses that includes fines for wearing clothing that conceals the face and hinders identification in public places, including niqabs. Isa further called for tighter oversight of individuals acting as religious preachers and questioned the role of the Spiritual Administration of Muslims of Kazakhstan in preventing the spread of radical ideologies. He warned that individuals presenting themselves as religious mentors may contribute to social polarization and the recruitment of young people into radical movements. As previously reported by The Times of Central Asia, in recent years, Kazakhstani authorities have strengthened measures to counter religious extremism, including efforts to prevent radicalization and curb the spread of extremist ideologies.

Religion

Epiphany in Central Asia: Orthodox Traditions and Regional Unity

On the night of January 18-19, Orthodox Christians across Central Asia gather at frozen rivers and lakes to celebrate the feast of Epiphany by plunging into icy waters, three times each, in line with tradition. Though rooted in the Christian faith, this ritual has evolved into a broader cultural event, drawing participation from people of many backgrounds. A Test of Faith and Endurance In Central Asia, Epiphany coincides with some of the coldest days of the year, often referred to as the "Epiphany frosts." Despite subzero temperatures, participation in ice bathing continues to grow. According to Orthodox tradition, Epiphany commemorates the baptism of Jesus in the River Jordan. While the climate in Israel was mild, believers in the region embrace the symbolic cleansing despite the extreme cold. The Orthodox Church does not consider ice bathing a requirement for the faithful. Instead, the central ritual of the holiday is the Great Blessing of Water, performed both on Epiphany and the evening before. Priests encourage believers to collect holy water from churches, sprinkle it throughout their homes, and drink it in small amounts on an empty stomach. Many believe this brings health and protection for the year ahead. Nevertheless, in the main Orthodox churches of Central Asia, fonts and pools are prepared for those who wish to immerse themselves. Designated ice holes are also opened in lakes and rivers for traditional bathing. Strict Safety Measures in Kazakhstan In Kazakhstan, authorities take extensive precautions to ensure public safety during Epiphany bathing. In Astana, the celebration began with a religious procession from the Constantine and Helen Cathedral to the embankment of the Ishim River, where the water was consecrated despite temperatures dipping to minus 30 degrees Celsius. Warm changing rooms were provided, and teams from the Ministry of Emergency Situations, along with paramedics and rescue personnel, were on hand throughout the night. In Almaty, where temperatures hovered around minus 15 degrees, Epiphany fonts were set up at 10 churches. Authorities reminded residents that swimming in non-designated natural bodies of water is prohibited due to the risk of slipping or falling through the ice. However, safety teams and patrols were stationed at approved bathing sites, including the Bolshaya Almatinka, Malaya Almatinka, Butakovka, Goryachiy Istochnik, and Gorenik rivers. Officials advised those with cardiovascular or endocrine conditions to avoid the ritual and warned against participating while intoxicated. A Cultural Tradition Embraced by Many Over time, Epiphany bathing in Central Asia has grown beyond a strictly religious practice. In Kazakhstan, many ethnic Kazakhs and other non-Christian residents eagerly take part, viewing the ritual as a source of health and vitality. It has become a powerful symbol of interethnic and interfaith unity in the region. While Muslim clerics typically do not encourage participation, they generally refrain from direct criticism, recognizing the tradition's broader cultural significance. Orthodox priests also emphasize that the ritual is more custom than doctrine, open to anyone. Some compare Epiphany bathing to the festive atmosphere of Kurban Ait, when Muslims share food in public spaces. Likewise,...