Religious Toponyms in the Mangistau Topoareal

Interpretation of the meaning of toponyms with regional content requires taking into account linguistic and extralinguistic factors. It includes not only the geographical features of the land, but also the religious knowledge and spiritual values ​​of the people. It is impossible to determine the etymology of individual toponyms without knowing the spiritual and material culture, language and history of the ethnic group inhabiting this place. A special place in recreating a single image of the toponymic space of Mangistau is occupied by sacred toponyms based on religious and cognitive concepts, including Sufism. A special place in recreating a single image of the toponymic space of Mangistau is occupied by sacred toponyms based on religious and cognitive concepts, including Sufism. The purpose of the article is to analyze religious toponyms formed in the topographical region of Mangistau on the basis of knowledge, theory and practice of Sufi teachings, which have not lost their spiritual meaning to this day. In Russian and English linguistics, religious toponyms are studied in toponymic, ethnolinguistic and linguistic directions. Kazakh linguistics uses structural-cognitive methods for studying religious toponyms. During the study, the core of the matrix of the onomasological structure of religious toponyms in Mangistau is the concept of “saint” according to the method of cognitive matrix analysis of the study of religious toponyms. peripheral concepts complementing it - “being soil”, “face to face with God”, “solitude”, “heart”, “dhikr”, characterized by the components “property”, “worship”, “event”, “acceptance”, “status”, the concepts of “knowledge”, “conversation”, “inheritance” (“ijazah”), “phenomenon” (“miracle”) are defined. It is concluded that “the formation and conceptual structure of religious names in the Mangistau topographic region are closely related to the knowledge of the Sufi teachings about the Muslim religion that formed in this region, the people who spread Sufism, and ethnocultural information about them.”