Some people do the place of a pilgrimage by a source of a financial income, spread and spread various false propaganda rumors in so-called “sacred” places.
Researches show that today worship of graves and shrines in Tajikistan became widespread superstition. In the country there are almost no villages with two or three graves or so-called “holy site”. Beliefs and worship of shrines became some kind of ideology and outlook. Many consider that places of burial and burials can have an impact on economic, social and private life.
Such knowledge and outlook will open a way to wider way to fatalism and destiny and at the same time to irresponsibility. In other words, millions of people find the solution of the problems and society when they come to graves and pray and pray for the petition.
Now in the country there are 133 sacred places (RRP-26, Bokhtar-8, Kulob-16, Sugd-52, GBAO-22, Rasht-9), 16 of them are sacred places and mausoleums. The historical monument is registered by the Ministry of Culture of the Republic of Tajikistan.
The mausoleum “Hodge of Dzhunaydi Baghdadi” is in the territory of hydroelectric power station of Rogun and, according to legends, last time was buried here. The contingent of pilgrims – elderly and mentally sick.
The mausoleum of Balogardon is located at Independence Square Tursunzoda and built in the 12-13th centuries. On Wednesdays about 1000 up to 1200 visitors visit this area.
The mausoleum “Hodge Nakshron” is located in the territory of T. Tuychiyev Street in Tursunzoda. Historians and archeologists B. Litvinsky (1952), Atokhonov T. M. and Mamednazarov M.H. consider one of monuments of the 11-12th centuries. ((1985) is registered in the Ministry of Culture of RT).
In the territory of Shakhrinavsky district there are patrons Shunuk (the item. Sabot), “Fish fountain”, “Grandmother and grandfather Vali” (item of Chust) and two tombs of A. Gasanov. which is not exact information on their origin. The number of visitors is about 10-20 elderly people and women.
The mosque Mavlono Yaki Charkhi (in the rural settlement of Guliston of the Region of Rudaki) functions since 1512 as a pilgrimage.
Mausoleums Saidkalandskhakh or “Mavlavi Dzhununi” and “Hazrat Said Shakhabdulatif” are located near Rokhati of the Region of Rudaki and restored in 1989 and are used as a shrine.
The mausoleum history “Hazrat Buzurgmekhr” located in the village of Makhmudud and Rokhati goes back to the 16th century. Surrounded with 13 great characters and nobody knows an exact name of the person buried in this place, from here and the name “Great”.
The mausoleum Astana-bobo is in the village of Hodzhabulbulon in the village Esanboy of the Region of Rudaki and was found about 14 centuries ago. His name is unknown. People call it one of Muhammad’s companions.
The undesirable phenomenon of mazar in Tajikistan is caused by the following reasons:
- Ignorance and superstition of community. The ignorant person becomes such superstitious and mad, incapable to comprehend the natural and social phenomena. The stage of worship of natural powers and celestial bodies is characterized by an era of primitive human beliefs which in divinity is called a stage of natural religions, and materialism – anti-Semitism. The phenomena and forces of nature were mysterious and mysterious for eyes of primitive people. They considered such phenomena as the sun, wind, the moon, electricity, fire, water, mountains and many other things. They also knew that some things in their vicinities, including trees and plants, various stones, etc., Can be related to a problem. As people lacked sufficient scientific knowledge of the nature of people and their structures of a body, they were also subject to some strange secret. That is they thought that after the death of the person something important is soul, soul and that after separation from a body it continues to live, including around a grave. This spirit can influence other people, including judgments or harm.
- After introduction of Islam Arabs sought to have an ideological impact on minds of people by means of a sword in occupied territories. In particular, in our country the brand of those who died during occupation turned into a pilgrimage, and in minds of locals they created sacred identity. They were known as gazelles, martyrs of an Islamic way (Allah), a legal way, satellites of Paradise, near God and the Prophet. As a result this type of intellectualization prospered among Muslims, and burials became tradition and a part of religion and are still used as the instrument of religious and religious revival.
- The local clergy used tradition of the cemetery to turn it into wealth and the capital. That is they also position themselves as chief missionaries of Tombs and special troops, including their defenders to undermine intellectuals of people and to create superstition. Ordinary people see other method of the solution of the problems, such as disease, disease, disease, sufferings, helplessness, etc. to express the respect, to pay, kill the cattle and to pray. Throughout all history hundreds of graves, well put and similar to the cemetery, and also separate tombs, everyone to this day, in own places and places were created. People still think that vows can be solved and that, instead of the solution of logical and scientific problems, they, unfortunately, look for getting out of superstition.
It should be noted that without intellectual independence of the nation its political independence will not be reached and even if such political independence will be reached in exclusive historical conditions, it will always be imperfect, unpredictable and vulnerable for inability to lay the intellectual foundation. will be brittle.
During independence some external elements were included as a lever on the ideological atmosphere of our society for the purpose of promotion of funeral tradition and promoted strengthening of this superstitious process. They used mazara as means of Islamization of public thinking for own benefit.
This result is especially obvious in a series of articles published with assistance of Embassy of the Islamic Republic of Iran in Tajikistan under the name “Thousands of Tajikistan” (authors Golib Goybov and Hamza Kamol). The Embassy of the Islamic Republic of Iran used this work of Academy of Sciences of the Republic of Tajikistan and Institute of historical archeology and ethnography of Ahmed Znaniya. With assistance of these organizations Hamza Kamol (Kamolov Hamza Sharifovich) published three volumes on the subject “Scripture of Tajikistan” and received candidate and doctor’s theses.
Safarkhudzha Safarov, sociologist
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