Abstract
The study of the prerequisites of the Futuvwa movement and the institution of Ahi, which had a strong influence on the socio-cultural life of Central Asia in the Middle Ages, raises important issues in the history of the country. There are almost no historical works in the database of scientific indicators that raise questions about the political and economic impact of the Yasawiyya school. Since the followers of Yasawiyya were people of different status ranging from ordinary people to the rulers of the country, the historical analysis of the political, economic, and spiritual influence of the school in Turkestan is the basis of fundamental research. The research work enables to fully generalize this period of the country’s history and comprehensively identify the areas of cooperation between states in the field of education and science, political, economic, and spiritual spheres. In medieval Kazakhstan, the Yasawiyya movement occupied a special place. The khanqahs worked for constant service to the brotherhood, and their disciples, such as Khoja Ahmed Yasawi, were engaged in spoon carving. Murshid became the “spirit” of the Turkic peoples. As the animal husbandry was the main activity in the Kipchak steppes, each animal had its own “spirit”. The Ahi Institute also had the “spirit” of every profession. We also see that the concepts used in the hierarchical system of the institution were applied among the nomadic Kazakhs. Yasawiyya Sheikhs interacted with the local population of the territories they visited, developed the Turkestan Sufi school, and formed new structures. The Ahi Institute in Anatolia, which originated as one of these schools, began to function during the Jochi dynasty. Thus, one can note the influence of the Futuvwa movement among the nomadic population of the Turkic peoples in medieval Kazakhstan and prove that the Turkestan Sufi school served as a prerequisite for the creation of the institute of Ahi in Anatolia.