Turkish written language divided into two groups as West and North-East after the 13th century, and it developed in this way until the 19th century. North-East Turkish also divided into two different groups as North and East Turkish after 15th century. Eastern Turkish is formed by Chagatai language. Modern Uyghur Turkish and Uzbek Turkish used today are the continuation of Chagatai. Uyghur Turks used Chagatai Turkish as the literary language until the 1930s. After this date, the ‘central dialect’ that included almost all the languages of the Uyghur Turks along with the dialects of Kashgar, Aksu, Kumrul, Turfan and Ili provinces which accepted the Urumqi (Ürimçi) dialect as the central one was turned into the literary language. Several works have been produced in many fields from the moment of the first appearance of Turkish to the present. One of the works of Turkish language is religious texts. Religious texts are very important in terms of adding new items to the vocabulary of the languages and thus enriching the vocabulary because such texts mean new concepts for a language. The most valuable of the religious texts is the Quran. The Quran has been translated into Turkish since the 11th century. Thanks to these translations, hundreds of religious terms have been added to Turkish. While Turkish equivalents of religious terms were attempted to be used in the first translations, it is seen that the Arabic or Persian equivalents of the terms have been preferred in the recent translations. The aim of this study is to determine how many of the religious terms in the Modern Uyghur translation of the Quran are in Modern Uyghur and how many in Arabic or Persian. The Modern Uyghur translation that is used in this study was made by Muhammed Salih in 1992 upon the request of Fahd bin Abdul-Aziz Al Saud, the king of Arabia. In Quran, many subjects have been dealt with in both abstract and concrete forms. Since the examination of all of these issues will take a very large part, the present study has been limited. In this study, only the noun forms of genie, demon and angel concepts which are mentioned in Modern Uyghur Turkish translation of the Quran by Muhammed Salih were examined. First, the places where the concepts of genie, devil and angel and the other names of these were mentioned in the Quran were located verse by verse. Then, the equivalents and meanings of these concepts in the Modern Uyghur Turkish translation of the Quran were written. In addition, the first verse where the term was mentioned is shown as an example. At the end, how much of the identified terms is in Modern Uyghur and how much in Arabic or Persian are indicated by numerical values.