Religion in Turkmenistan

There are small communities of Jehovah's Witnesses, Shia Muslims, Baha’is, Roman Catholics, the International Society for Krishna Consciousness, and evangelical Christians, including Baptists and Pentecostals.

There are small pockets of Shia Muslims, consisting largely of ethnic Iranians, Azeris, and Kurds, some located in Ashgabat, with others along the border with Iran and in the western city of Turkmenbashy.

[2]The great majority of Turkmen readily identify themselves as Muslims and acknowledge Islam as an integral part of their cultural heritage.

[3] The country of Turkmenistan encourages the conceptualization of "Turkmen Islam," or worship that is often mixed with veneration of elders and saints, life-cycle rituals, and Sufi practices.

[3] Since Turkmenistan's independence saw an increase in religious practices and the development of institutions like the Muftiate and the building of mosques, today it is often regulated.

[3] The government leadership of Turkmenistan often uses Islam to legitimize its role in society by sponsoring holiday celebrations such as iftar dinners during Ramadan and presidential pilgrimage to Mecca, Saudi Arabia.

This sponsorship has validated the country's three presidents (Nyýazow, Gurbanguly and Serdar Berdimuhamedow) as pious Turkmen, giving them an aura of cultural authority.

Ethnic Turkmens, Uzbeks, Kazakhs, Balochs and Pashtuns living in Mary Province are predominantly Sunni Muslim.

There are small pockets of Shi'a Muslims, many of whom are ethnic Iranians, Azeris, or Kurds living along the border with Iran and in Turkmenbashy.

While the 1995 census indicated that ethnic Russians composed almost 7 percent of the population, subsequent emigration to Russia and elsewhere has reduced considerably this proportion.

Small communities of Baptists, Seventh-day Adventists, the Society for Krishna Consciousness and the Baháʼí Faith have registered with the Government.

Islam came to the Turkmen primarily through the activities of Sufi shaykhs rather than through the mosque and the "high" written tradition of sedentary culture.

Because of their belief in the sacred origin and spiritual powers of the övlat representatives, Turkmen accord these tribes a special, holy status.

Many of the Turkmen who are revered for their spiritual powers trace their lineage to an övlat, and it is not uncommon, especially in rural areas, for such individuals to be present at life-cycle and other communal celebrations.

The registration process requires religious organizations to provide the government with detailed information about founding members, including names, addresses, and birth dates.

The constitution maintains the separation of government and religion, stipulating religious organizations are prohibited from "interference" in state affairs.

[12]In 2022, many religious groups reported an increase in young people showing an interest in religion and spirituality; this is said to be a result of growing up after the Soviet era, and a response to the threat of Covid.

[2] The Russian Academy of Sciences has identified many instances of syncretic influence of pre-Islamic Turkic belief systems on practice of Islam among Turkmen, including placing offerings before trees.

Children born subsequently are typically given names associated with wolves; alternatively the mother may visit shrines of Muslim saints.

[25] As of 2007 the religion had still failed to reach the minimum number of adherents to register[26] and individuals have seen their homes raided for Baháʼí literature.

According to Forum 18, despite international pressure, the authorities severely repress all religious groups, and the legal framework is so constrictive that many prefer to exist underground rather than have to pass through all of the official hurdles.

Protestant Christian adherents are affected, in addition to groups such as Jehovah's Witnesses, Baháʼí, and International Society for Krishna Consciousness.

For an explanation of the Quran, most people rely on imams, who are appointed by the Council on Religious Affairs at national, provincial, city and district levels.

The scarcity of the Quran in a familiar language leaves people little choice but to turn to the state-appointed imams for the "correct" interpretation of the book, a further sign of the government's policy of strict control over religious life in the country.