Volume 04 Issue 11-2024
58
International Journal Of History And Political Sciences
(ISSN
–
2771-2222)
VOLUME
04
ISSUE
11
P
AGES
:
58-62
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
ABSTRACT
In this article, the researcher analyzed the construction of Islamic shrines and sacred steps located on the territory of
the Khwarezm Oasis, its historical significance, its place in the lives of people and the state of preservation of today
based on historical data, sources and oral history. It is also considered on the example of a number of shrines of Islamic
shrines in the oasis of Khwarezm.
KEYWORDS
Tradition, tradition, ritual, Islam, shrine, kadamjo, mosque, madrasa, mausoleum, khonako, cemetery, spring, alms,
Sharia, fiqh.
INTRODUCTION
In the social cultural life of each people, traditions,
customs, rituals and holidays associated with religion
are manifested as an event of hos to the way of life of
people. In the way of life of the Uzbek people,
traditions related to their national and religious
tradition, painting, have also been preserved in the
historical millennia. One such value is the custom of
visiting the Holy steps.
In the Islamic Encyclopedia, the word pilgrimage is
defined as follows: pilgrimage (in Arabic - to go
somewhere or to an individual)
–
means to go to holy
places, tombs and cemeteries and perform certain
painting-duties. The pilgrimage ceremony usually
consists of reciting some suras of the Quran (especially
the Fatiha Surah)At the top of the tomb and praying to
the deceased, as well as giving blessings, alms.
According to Islamic belief, when going to the
mausoleums of saints for a pilgrimage, pleas such as
asking for encouragement from their spirits, the raving
of pilgrims, healing of Sorrows, The Giving of children,
are considered inappropriate. Instead of asking the
Research Article
HISTORY OF SOME ISLAMIC PILGRIMAGES AND HOLY STEPS IN
KHOREZM
Submission Date:
November 20, 2024,
Accepted Date:
November 25, 2024,
Published Date:
November 30, 2024
Crossref doi:
https://doi.org/10.37547/ijhps/Volume04Issue11-11
Rakhmanova Shirin Kutlimuratovna
Ma’mun University Teacher Of The Department “History”
, Uzbekistan
Journal
Website:
https://theusajournals.
com/index.php/ijhps
Copyright:
Original
content from this work
may be used under the
terms of the creative
commons
attributes
4.0 licence.
Volume 04 Issue 11-2024
59
International Journal Of History And Political Sciences
(ISSN
–
2771-2222)
VOLUME
04
ISSUE
11
P
AGES
:
58-62
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
pilgrims for salvation, it is appropriate to bless their
fees, and to donate the gifts of charity to their souls. In
Islam, worship of a person is considered as an
associate. Including Muhammad (s.a.v) in a hadith of
their own, they emphasize that “you shall be visiting
the cemeteries, for it is reminiscent of the wilderness”.
Remembering ohirat, on the other hand, brings one
away from evil and closer to goodness. [1].
While the tradition of worship in shrines on the
territory of Uzbekistan continues from distant past
times, early information about the participation of local
residents in pilgrimages is brought in the works of
ethnographers, geographers who studied the territory
during the colonial period. They assess the
participation of local residents in shrines as follows:
Another of the sartes (sart, tuzem terms used in
relation to the local population) religious activities is
pilgrimage. Basically, most women are involved in this
process. Sart women are very interested in
participating in pilgrimages, not only from the point of
view of religious belief, but also as they are engaged in
pleasant work. If a tree is grown in such a sacred place,
it is considered sacred, and according to tradition, each
pilgrim will tie cloth or handkerchiefs of different
colors to the Kings of this tree with intent. There are
many holy places among the SART, which are
considered by various healers or miracles. It was
believed that, for example, headaches, whooping
cough or tuberculosis would bring wealth to the healer
as well as to the worshipper. It is also thought that
walking on foot will enhance religious worship when
performing such a pilgrimage. When performing the
pilgrimage in remote areas, women followed the
chariot, went there, performed the prayer first, then
offered sacrifices and also entertained representatives
of the religion. Cooking and eating at the shrine was
considered a manifestation of religious belief for the
Sarti. [2].
In the literature of the Soviet years, the issue of
pilgrimage to holy places is considered as a product of
an exploitative social system, and the need to fight it in
an atheistic society is advanced. [3].
It was during this period that he studied the state of
shrines in Khorezm.Rakhmonov and S.The Yusupovs
claim that the visit of the population to the objects of
pilgrimage was organized mainly by women who could
not get rid of religious superstitious traditions. [4].
In the Republic, there are more than a thousand such
masks associated with religion, which are widely
known. Researcher R. who researched the state and
architecture
of
cultural
heritage
objects
in
Uzbekistan.Abriyev records that there are more than
10,000 shrines and holy qadanjos in the Republic. He
believes that 7,570 of the objects in question are state
protected, of which 2,330 are monuments of ancient
architecture, 3,945 are archaeological, 1,138 are
sculptural, monumental works of art, 157 are
landmarks, more than 700,000 are objects of Movable
Cultural Heritage. [5].
In the years of independence, with the revival of the
national-religious values of the population, the
activities of shrines and shrines, considered sacred,
were revived. The people play an important role in
shaping feelings of supremacy among the population
by calling on them to visit holy places, to be a dishonest
believer, leaving only good from themselves, to
perform good deeds. In this respect, historical
monuments that are visited on the territory of
Uzbekistan can be conditionally divided into two: the
first are sacred shrines associated with the name of our
great Ulama, who left a high spiritual heritage in the
Islamic world, and the second, individuals who have
Volume 04 Issue 11-2024
60
International Journal Of History And Political Sciences
(ISSN
–
2771-2222)
VOLUME
04
ISSUE
11
P
AGES
:
58-62
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
become a legend considered sacred among the people
by their miraculous caroms and prophecies, that is, [6].
Islam spread rapidly in Central Asia and began to
dramatically affect all spheres of people's life. The
increase in the number of worshipers day by day and
the growing interest in studying Islam has developed
the construction of mosques and madrasas here. The
construction of mausoleums on the Tomb of
mukhaddis, mufassirs and some ruling figures (Shah,
amir, Sultan and Khan), who were zealous in the way
of Islam and contributed to its development, took off.
The great monuments of architecture and art, created
by folk architects and masters from the 9th
—
10th
centuries, have so far fascinated and admired not only
us, but also thousands of visitors from abroad. Is it
possible to deny that these great monuments came to
the building because of Islam? This can only be denied
by ignorant people who do not know history, do not
know their religion.
In short, all architectural and art monuments erected in
Central Asia are built because of the religion of Islam,
which no one can deny, while in Russia and European
countries churches have arisen due to the religion of
nasoro. Associated with Islam in Central Asia, the
monuments of architecture and art that were erected
until the 20th century and the people, as avaricious as
possible, preserved them as a place of knowledge, a
shrine, a sacred place. While mosques were
worshipped, the madrasas taught one way in three
languages (Arabic, Persian, and Uzbek) and grew up to
be the leading intellectuals of their time. We want to
give a brief overview of the mosques, madrasas and
mausoleums.
“Masjid” is derived from the Arabic word “sajada” (to
bend, to obey, to prostrate and touch his face to the
ground), meaning “place of worship, to be
worshipped”. Mosques in the neighbourhoods are
designed for the daily prayer of the people of this
place, while Ja'moa mosques are designed for Friday
and khayit prayers along with daily prayer, and they are
allocated the best places from the center of the city.
Some mosques have a primary school under them and
children are taught. While mosques served as religious
propaganda, they also dealt with various other issues:
resolving family conflicts, reconciling warlords, and
correcting some wrongdoers.
In the cool places of mosques, there was rest, Reading,
Poetry, some strangers came and stayed for the night.
Very large, luxurious mosques have been built in
Islamic countries, which have been maintained for
thousands of years: Masjid ul-haram in Mecca, Masjid
ul-aqso in Baitul-holy (Ierusalim), Paigambar mosque in
Medina are the largest mosques. Large, luxurious
mosques were built in large numbers in cities such as
Baghdad, Damascus, Istanbul, Cairo, Isfahan, Tehran,
Bukhara, Samarkand, Khiva, Tashkent. Near the
mosques, high towers were built from one to four.
These were built to decorate more than a mosque. In
1899, there were 11,964 mosques, 11,680 imams in
Turkestan. [7].
“Madrasa” is from the Arabic word “darasa” (to learn),
a place name, that is, a place where lessons are taken,
to be read. Madrasas are a Muslim Secondary and
tertiary institution. In the countries of the middle and
Middle East, at the present time, employees of state
institutions in madrasas have become trained in Kham.
Madrasas initially emerged as a centre where Islamic
rabbis commented on issues of Muslim theology in the
7th
—
8th centuries. Later, the mosques established
theological centers in Koshy, began to be called
madrasas. In the 9th
—
13th centuries, madrasas
appeared in countries where Islam spread, including
Central Asia, and special buildings began to be built for
the madrasa. The madrasas were built by the Shah,
Volume 04 Issue 11-2024
61
International Journal Of History And Political Sciences
(ISSN
–
2771-2222)
VOLUME
04
ISSUE
11
P
AGES
:
58-62
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
Khan, emir and sultans, major landowners and
statesmen at their own expense. The madrasa
admitted children who graduated from a religious
school. Madrasa training programmes were developed
in the 10th-12th century. Education in madrasas was
conducted in three stages: beginner (adno),
intermediate (avsat) and advanced (excellent)
knowledge. Makazi Asian madrasas taught religious
books written in Arabic and Persian. Originally written
in
Persian, “first of Science”, later Arabic grammar was
taught in depth (based on the books"Bidon”,
“Kofiya”), followed by Sharia creeds based on books
such as “Hidoya”, “Fiqh Kaydoniy”, “Mukhtasar
viqoya”, “Sharxi viqoya”. The Madrasa also taught
medicine, aruz science, philosophy, geography and
other subjects. Students studied for 15-20 years in
madrasas, depending on their mastery of the lesson.
Madrasas were considered a center of Science and
culture in their time. As well as providing religious
instruction, they served as the main educational
institutions where secular knowledge was given.
Madrasas emerged as religious structures in the
Muslim world from the 10th
—
11th centuries.
The early madrasas consisted of a single story with a
central courtyard and cells. In the 14th and 16th
centuries, the construction of luxurious madrasas took
off. They were 2-3 floors with a large and beautiful
pedestal, surrounded by cells, with a courtyard, a
classroom and a mosque. Later it was a painting to
build towers next to the large madrasas. Sometimes in
madrasas, a pond was made in the middle of the hut,
where the hut side was surrounded by Vine awnings. In
Central Asia, the construction of double madrasas also
appeared: Ulughbek and Sherdor in Samarkand, and
Modarihan and Abdullah Khan madrasas in Bukhara.
The madrasas are inscribed with verses from the Quran
on the walls and roofs of the inner and outer sides.
The mausoleum is a memorial building built over a
tomb, a mausoleum. Marqad, also known as turbat.
Architectural monuments in Central Asia, built on the
graves of magicians (pagans), Buddhists, Christians,
have a simple appearance. But the mausoleums,
influenced by Islam, flourished as luxurious, complex
structures. In Islam, it became customary to put a
monument on the grave, to build mausoleums from
the 9th century, if it was forbidden to worship Ham.
In the following centuries, various mausoleums were
built, mainly on the tombs of Kings, famous Islamic
scholars, sheikhs. The typical mausoleums consist of a
domed choir loft accessed by a pedimented door (mas.
Arabota mausoleum). Sometimes the four sides of the
room are in the form of a rowokli-chordara (mas. Ismail
Somani mausoleum). The construction of the
mausoleum became increasingly complex. Special
rooms appeared in it, such as a shrine, a grotto, a
tagkhana-a cistern. Thanks to the khatto mausoleums,
huge architectural complexes have also been created
(mas. Akhmad Yassavi mausoleum). Magnificent
mausoleums such as Ismail Somani mausoleum, Sultan
Sanjar mausoleum, Amir Temur mausoleum, Shohi
Zinda ensemble, Tojmahal are high examples of
architectural art. They are unique architectural
masterpieces created by people, Masters, architects.
After the October coup, sightings of mosques,
madrasas and mausoleums in Central Asia completely
ceased. Due to the improper policy towards religion,
several mosques, madrasas with monuments of folk,
architecture were demolished (a number of mosques
in Tashkent, such as a court session, a high mosque).
Below we will tell about the most famous mosques,
madrasas and mausoleums built in Central Asia in the
9th
—
19th centuries.
Qubodqal'a (Qavatqal'a) is 30 km from Beruniy,
Karakalpakstan. a castle ruin of Middle Works, located
Volume 04 Issue 11-2024
62
International Journal Of History And Political Sciences
(ISSN
–
2771-2222)
VOLUME
04
ISSUE
11
P
AGES
:
58-62
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
to the north-east. The fortress was destroyed in the
early 13th century as a result of the Mongol invasion.
Hole Castle (VII-VIII AERs) is a castle ruin dating from
the late Afrigian culture in the ancient Eagle Castle
oasis in the Fourcoll District of Karakalpakstan. The
hole Castle is built in the form of a square, with an area
of 1000 sq.m. The perimeter of the fortress was struck
by a solid fluffy wall with a burji hole. In the center is
built a donjon (Castle), made of raw gisht on a supa
(height 4-8 M) and decorated with half-columns, as
well as a spacious Palace adjacent to it.
The mausoleum of Fahruddin Rozi (12th century) is a
monument of the architecture of Kohna Urganch
(Toshovuz region of Turkmenistan). The scholar
Fahruddin Rozi (12th century) is actually buried in
Herat, but the mausoleum in question must have been
built from the Khwarezmian rulers for the horseless
(1128-1156) or Elarslon (1156-1172). The facade is
elegantly decorated (carved and patterned in a brick
homonym, and then heated). An attractive processed
pattern of carving reveals the ceramics from the skills
of kata.
The mausoleum of Shaykh Hasan Sabroniy (XII century-
early XIV century) is an architectural monument in the
Shovot District of the Khorezm region. Sheikh Hassan
Sabronius lived in the 12th century. The building was
built in the early 14th century. Now without rubble (the
dome collapsed in 1937).
Sheikh Mukhtar mausoleum (XIV century) monument
of architecture of the Yangiariq District of the Khorezm
region. Built on the Tomb of Sheikh Mukhtar Wali (died
1287), mausoleums were als
o built for the Sheikh’s wife
and loved ones. On one of the four doors is written the
name of the master who worked it (Master Zainuddin
ibn Odina Muhammad), during the XIV-XVII centuries
the mausoleum was repaired several times.
The mausoleum of Said Alouddin (14th century) is an
ancient architectural monument in Ichan Qaleh in
Khiva, built by Sufi Amir Kulol Naqshbandi over the
Tomb of his teacher Sheikh Said Alouddin. Over the
centuries, the mausoleum was buried as a result of the
work of various tombs around it. Archaeological
investigations revealed the initial appearance of the
monument. The mausoleum consists of two rooms (a
shrine and a vault) with a pedestal, in a square shape.
One of the saganas is inscribed with Said Alouddin
(date of death 18 March 1303). The mausoleum was
renovated in 1825 by the architect Hibbikulihoja. The
next renovation and archaeological work was
completed in 1957.
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