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Ingush literature (Гӏалгӏай литература) of the Ingush people encompasses both oral and written works of fiction and nonfiction created in the Ingush language.

Oral Literature
The oral literature preceded the written works of Ingush literature; and like other North Caucasian literatures, the spiritual and cultural foundation of Ingush literature was its national folklore. Scholar of Ingush language Doshluko Malsagov noted the huge role of folklore in the origin and development of Ingush literature in 1933: "The study of the language, style, and form of folk literature will help Ingush written literature in mastering the native language and in the creation of higher forms of literary creativity [...]".

The epic songs of the Ingush literature are diverse and very characteristic in terms of content, motives and rhythms, and they stand out among the epics of the Caucasians. Especially the songs and tales dedicated to the Narts stand out, in which also appear other heroes such as Nakhchoo, Beksultan, Borogan and Belkharoy. Songs and legends dedicated to prominent abreks like Zelimkhan, Vara, Hamzad and Sulumbek are also found. The legends dedicated to the origin of the Ingush, historical events and figures like Timur, Genghis Khan, Sheikh Mansur and Nikolai Sleptsov are also found. Additionally, Ingush oral literature includes: ritual songs about weddings, funerals, fightings; as well as Ingush proverbs, riddles and fables.

During Imperial Russian rule
During the Imperial Russian rule, attempts at creating a separate Ingush writing system were often unsuccessful as the Tsarists didn't allow the development of national cultures, including literature and its writing system, in the name of Russification. Therefore the attempts to create an Ingush literary language also failed.

The activity of the last third of the 19th – beginning of 20th century century Ingush intellectuals greatly contributed to the formation of Ingush literature as they attempted to create a written language and examples of literary works. Their rich and multi-genre heritage served as the basis for the emergence of fiction in Ingush language. Additionally, Ingush arabists like Magomed Kurkiev and Abdurakhman Oziev brought into the literature Arabic culture's and language's influence by spreading the Arabic script Ingush and literacy among the Ingush. Although, this did not become widespread and did not lead to the creation of a literary language and the formation of national literary traditions.

The foundation for the artistic exploration of reality was laid by educators Aslanbek Bazorkin, Magomed Kotiev, Osman Murzabekov, Tembot Bekov and Zaurbek Malsagov. Of particular interest are the works of Aslanbek Bazorkin and Osman Murzabekov, in the structure of which genre features of the story are revealed. Aslanbek Bazorkin was the first one in Ingush literature to introduced elements of artistic storytelling in his ethnographic essay Mountain Pilgrimage (Горское паломничество; 1875). He wrote it from the concept of artistic comprehension and knowledge of reality; he delved into history, the spiritual world, and the socio-political life of the Ingush people. The works of Osman Murzabekov: Exemplary Mullah (1911) replicated an image of a mullah, popular in Ingush oral folklore; and Old Man Damba (1911), which was also based on oral folklore, described superstitions about unclean spirits and witches. These works carries satirical elements as Murzabekov criticized real life, morals and customs of society associated with superstition and ignorance, which infringe on the interests of the people. Later on, these traditions manifested themselves in the satirical stories of Ingush writers.

During Soviet rule
The Ingush literary language formed in 1923, when a new alphabet based on the Latin script was created, which existed until 1938. It was replaced by the Cyrillic script in 1938, which is still in use up until modern day. The works of Anatoly Genko, Nikolai Yakovlev, Zaurbek Malsagov, Doshluko Malsagov, David Imainashvili, Yunus Desheriev and others greatly contributed to the formation of Ingush philology. Additionally, the emerge of the first national newspaper of the Ingush, Serdalo was an important event in the spiritual and cultural life of the Ingush people. On its pages the Ingush literature developed including the genre of short stories. During that period, the journalistic principle in Ingush literature dominated while the the genre of the essay, which contributed to the formation of the story also was significant in the literary process. The Ingush story developed at the beginning of the 20th century and remained the leading genre of the literature until the 60s of the last century.

In 1924, the Ingush Literary Society was founded while in 1928, the Ingush Association of Peasant Revolutionary Writers was founded. It made an appeal to the Ingush youth together with the Serdalo newspaper's editors, in which they highlighted the importance of writers in the processing of Ingush language and the development of the Ingush culture. Youth was also encouraged to learn how to write in Latin, create literary works and send them to Serdalo's editorial office.

In October 1918 writer Abdul-Gamid Goygov wrote an article in the newspaper People's Power, "Ingush people. Suffering for the sake of freedom", and in 1927–1939, the writer wrote his main works of fiction, including the stories Sergo and Awakening, which made a significant contribution to the development of Ingush literature. In 1923, Zaurbek Malsagov's play The Kidnapping of a Girl was published. At the end of the 1920s, plays of Hajji-Bekir Mutaliev, A. Chakhkiev and R. Uzhakhov began appearing.

Poetry, contrary to drama, developed quite slowly at first. Since 1923, the poetry of Akhmet and Salman Ozievs and Tembot Bekov was published, and later the poetry of B. Dakhkilgov, F. Malsagov and Hajji-Bekir Mutaliev was published. Many young poets emerged in Ingush literature, whose work was based on the rich traditions of folk poetry. Especially was most in demand poetry distinguished by skill and organic conformity of form and content with the context of the time.

The founder of prose in the Ingush literature is Tembot Bekov. It appeared the form of the essay genre in Ingush language. Although its development was somewhat delayed contrary to drama and poetry, prose got great success in Ingush literature in terms of the breadth of reflection of reality. Besides Tembot Bekov's works, the works of Abdul-Gamid Goigov and S. Doltmurziev also laid foundation for Ingush prose. Additionally, essays, stories and short stories of writers, who did not become famous prose writers like S. Aldiev, Zaurbek Malsagov, B. Dakhkilgov, Sh. Akhushkov, A. Barkinkhoev and Islam Akhriev, also contributed to the formation of prose in Ingush literature. After the foundation of prose, its further development was contributed by writers like Kh. Osmiev, I. Zyazikov, Hajji-Bekir Mutalie who later became leading writers in Ingush literature. The successes of general literature were inseparable from educational, folklore and scientific work.

Prior to 1941, the production of textbooks on Ingush grammar and literature for secondary schools was significant. Folklore work in the 1930s revived significantly. The essay genre in the pre-war years, although not as widely represented as in the 1920s, continued to develop successfully. Essays of a historical nature continued to predominate. In the second half of the 1930s, the short story genre received further development in the form of acquiring epic features, contrary to the previous semi-folklore or "documentary" character, with sketchy intonations. In 1937, many remarkable stories of Ortskho Malsagov, Hajji-Bekir Mutaliev and others emerged, because of whom, essays dedicated to modern topics became famous in Ingush literature.

Prior to 1941, poetry received the greatest development among the genres of Ingush literature. The pinnacle of Ingush poetry of that time was the poetry of Jamaldin Yandiev, who entered literature in 1937 and within a few years became a generally recognized leading poet, establishing himself from the very first steps as an original and mature master. In the 1930s, Hajji-Bekir Mutaliev also began writing poems.

The role of criticism in Ingush literature was also important, although it lagged behind the subject of study, especially at first. In its early stage, Ingush literature was was tasked with improving the repertoire for the national theater, developing translation and criticism. The focus of public attention was on improving the activities of the literary organization. In the 1930s, attention was paid to work aimed at gradually bringing the Ingush and Chechen languages closer together, reducing them to a single literary language. Articles were published on this issue, conferences were held, proposals were developed, but due to the initial futility of this work, this work was not further developed.

Translated literature was in growing demand as it provided great practical assistance in the creation of national literature. Ingush writers and poets translated Russian literature into Ingush and this was so widespread that the volume of translated literature at first exceeded the pages of the original.

The second half of the 20th century was a qualitatively new stage in the development of Ingush literature.

The socio-political and spiritual changes that occurred in the life of the Ingush people after the deportation and repressions of Stalinism had a significant impact on literature. The years of deportation became a tragic era for Ingush literature. During this period, not a single work of art was created, since writers were deprived of the opportunity to engage in creativity. Other poets, whose poetic growth began in 1940s-1950s, were Chakhkiev, K. Chakhkiev, A. Vedzizhev, A. Khamkhoev. The 1950s became a new stage in the development of Ingush poetry. In 1957, a collection of poems by Hajji-Bekir was published in Al-ma-Ata, and in Frunze in 1956–1957. The collection of poetry of Chechen-Ingush authors Voices of the Young and collections in the Ingush language Spring and Joy of the Heart, where poems, poems and stories by Ingush writers and folklore were published. The Ingush literature was revived at the end of the 1950s. The process of revitalizing cultural and social life was very intensive. In 1959, the anthology Poetry of Checheno-Ingushetia, which included Ingush poetry, was published in Moscow, which was compiled and prepared for publication by Hajji-Bekir Mutaliev, Magomed Mamakaev and Jamaldin Yandiev. The anthology included works of folklore, described by Ibragim Dakhkilgov and Khanifa Martazanova as the pearls of the Ingush people's treasury.

Mastering the artistic experience of previous decades and their fellow writers, Ingush poets, writers, and playwrights were actively involved in solving pressing problems raised by time in all spheres of life. J. Yandiev, Idris Bazorkin, Bagaudun Zyazikov and Hajji Bekir intensified their creative activity. Mutaliev, S. Oziev, A. Vedzizhev, Kh. Osmiev, writers and poets of the older generation who stood at the origins of the formation of Ingush literature. At the end of 1958, the almanac Morning of the Mountains (Лоаман ӏуйре) began to be published in Grozny.

In 1968 Idris Bazorkin's historical novel/epic novel From the Darkness of Ages (Из тьмы веков, Iz t'my vekov) was published, which became not only the main book of Idris during his lifetime, but also the main book of all Ingush literature, in which activated Idris' talent in connecting historical fact and artistic fiction, writing a broad epic view of history, personality and exploring the deep layers of human character. Although there were already novels in Ingush literature, Idris, however, gave this genre a large-scale epic character with From the Darkness of Ages.