#Customs and Rites

In this chapter, the author explores bata (blessing) as not merely a cultural formality, but as a spiritual healing mechanism, combining verbal energy, intention, and sacred reciprocity. Bata is described as a high-frequency speech vibration that impacts consciousness and the soul.

🩺 Bata as Verbal Therapy

The author frames bata as a type of vibrational therapy, where intention, tone, and receptiveness matter more than words themselves. A sincere blessing can activate inner healing, emotional clarity, and strength — functioning similarly to therapeutic speech modalities.

Example:

“When a person listens with their heart, a bata can heal hidden wounds — not by logic, but through resonance.”

🌿 Blessing and Gratitude as Energy Exchange

Bata sends the intention; rahmet (thanks) acknowledges and completes the spiritual circuit. The author presents this as energetic reciprocity, essential for maintaining balance and harmony in human relations.

🕌 Parallels with Islam, Kazakh Custom, and Sufism

– In Islam — du’a as sincere supplication,
– In Kazakh culture — bata from elders,
– In Sufism — “Words from the heart are better than sermons.”

The effectiveness of bata depends on sincerity, clarity, and spiritual alignment of both the giver and the receiver.

✨ Key Points:

– Bata is a spiritual vibration, not just speech
– Gratitude (rahmet) completes the energy loop
– Blessings act as consciousness realigners
– Elders heal not with herbs, but with light-infused speech
– Saying “maqul” (agreement) affirms resonant activation

In this chapter, the author explores bata, the traditional Kazakh form of blessing, as a deep spiritual act — not just a custom or wish, but a vibrational gesture of intention. Bata is a conduit of ancestral wisdom, a living prayer encoded in language.

Core message:

“Bata is not mere speech — it is a pulse of the soul. When it is spoken sincerely, consciousness shifts and destiny responds.”

The author links bata with Islamic du'a (supplication), Sufi concepts of niyyah (intention), and ancient Turkic ideas of sacred speech. The Kazakh saying “A kind word is half of one’s fortune” encapsulates this belief system.

Examples:

“A blessing given by an elder with raised palms becomes a spiritual code, shaping the light of future generations.”
 “Through bata, elders do more than wish well — they guide, affirm, and transmit sacred memory.”

He expresses concern that bata today is often recited as a formality, stripped of its inner resonance. He urges that bata must be felt, not performed.

The chapter outlines different types of blessings:
 – Circumcision blessings
 – Journey blessings
 – Marriage blessings
 – Festive blessings
 – Curses as negative bата

Each is context-dependent, carrying unique spiritual and emotional force.

In this chapter, the author explores clothing not merely as physical covering or social fashion, but as a reflection of spiritual order, ethical discipline, and national identity. Dress is viewed as a form of internal covenant — between the self, society, and the Divine.

He writes:

“Clothing is not only to cover the body — it reveals intention. As your heart is ordered, so is the way you dress.”

Islamic guidelines on dress include: covering the private parts (awrah), avoiding extravagance, affirming gender distinction, and rejecting arrogance. The author presents these not as restrictions, but as protective measures, designed to nurture dignity.

In Kazakh tradition, clothing also served symbolic and social functions, reflecting age, gender, status, and inner maturity.

Examples:

“A white headscarf symbolized motherhood. Giving a silk scarf to a young bride signaled her readiness to bear and guide future generations.”
 “A man wearing a heavy shapan (coat) symbolized not just physical burden, but the spiritual responsibility of lineage.”

The author voices concern about the erosion of modesty, gender distinction, and traditional aesthetics, attributing it to a loss of cultural anchors and spiritual clarity.

The chapter explores:
 – Islamic perspectives on dress and decency
 – Symbolism in traditional Kazakh garments
 – Concepts of modesty, inner beauty, and dignity
 – Clothing as a marker of spiritual and familial identity
 – The challenges of modern fashion and cultural dilution

In this chapter, the author examines the Kazakh tradition of “sұrap alu” (asking) not as mere politeness, but as a spiritually rooted practice based on consent, inner etiquette, and respect for others’ will. It is not driven by need, but by intentional humility and gratitude.

The author writes:

“What is asked for, comes from courtesy; what is taken without asking, comes from shamelessness.”
 Thus, asking is framed as part of a spiritual discipline, not a social weakness.

The chapter unfolds in multiple dimensions:

1. Historical and cultural context:
   In Kazakh tradition, asking — whether for a gift, blessing, advice, or permission — is a sign of refinement. It nurtures social harmony and respect for personal boundaries.
2. Sharia perspective:
   Islam discourages begging, but the author distinguishes between humiliating dependence and dignified requesting. Spiritually grounded asking, when done with restraint and sincerity, is not condemned.
3. Psychological significance:
   Asking cultivates patience, humility, and restraint. It is a practice of inner discipline, where the value lies not just in receiving, but in the intention and the process itself.
4. Social function:
   Asking reinforces community bonds and reduces ego, fostering a culture of mutual trust and acknowledgment rather than entitlement.

The author concludes:

“He who asks with sincerity receives with blessing. If granted — it is provision; if not — it is a lesson in patience.”

In this chapter, the author presents the Islamic practice of circumcision (sünnet) not merely as a medical or hygienic procedure, but as a ritual of deep spiritual and national significance. Sünnet is not only a requirement of sharia — it marks the transition of a boy into spiritual readiness and moral responsibility.

The author writes:

“Circumcision purifies not the body, but the spirit. It is the child’s first invisible promise to the Creator.”

Thus, the ritual is framed as a spiritual seal, a moment of covenant between the child and God — symbolizing entry into a life of faith and dignity.

He critiques the modern tendency to treat sünnet primarily as a festive event, where its educational and sacred purpose is often lost. In Kazakh society, it is widely celebrated, but children are rarely taught its inner meaning or spiritual implications.

The chapter explores:
 – Circumcision as both a religious obligation and ethnic rite of passage
 – Preparing the child emotionally and mentally enhances the experience
 – Physical pain reflects spiritual growth
 – Modern medicine eases the process but cannot replace its symbolism
 – Blessings, advice, and prayer impart a lifelong spiritual code

The author calls for re-contextualizing the ritual, shifting the focus from form and celebration to its role in shaping character and instilling sacred values.

In this chapter, the author explores the traditional Kazakh system of customs not as folklore or domestic habit, but as a practical embodiment of spiritual order formed in harmony with Islam. Tradition is portrayed not as a collection of rituals, but as a living structure that governs the relationship between a person’s conscience, ancestral roots, and the Divine.

The chapter includes vivid examples:

“When a Kazakh hosts a guest, it is not mere politeness — it is done with sacred intention. It is not simply food on the table, but a moment of giving bata (a spiritual blessing). Food is nourishment not only for the body, but for the soul.”

In this worldview, everyday actions — hospitality, greeting, sharing meals — are understood as forms of spiritual communication. The guest is a reflection of divine presence, and generosity becomes a form of reverence. Such traditional values reflect an inner worldview often lost in the mechanized pace of modern life.

Customs such as sәlem salu (the respectful bowing of a woman as greeting), süyek beru (sharing meat to affirm kinship), jasau (preparing a dowry), and zhylu zhinau (collective assistance to those in need) are presented not simply as cultural artifacts but as ethical and sacred practices. Each ritual is rooted in intent, blessing, and moral obligation.

The author writes:

“Tradition (dәstүr) is the path to the heart. Religion (din) is the path to action. When the two are separated — national life loses strength.”

He challenges those who pit religion against tradition, arguing that such opposition stems from limited understanding and shallow interpretation. Historically, Islam and Kazakh tradition have developed in deep connection. In the Kazakh worldview, Islam was never just adopted in Arab form — it was internalized as a spiritual essence through the lens of cultural identity.

The chapter also warns against religious practice that ignores or erases cultural roots. Here, tradition is not an obstacle to faith — it is a condition for conscious religiosity. A tradition without faith is a shell; faith without tradition is a tree without roots.