The USA Journals Volume 03 Issue 04-2021
38
The American Journal of Political Science Law and Criminology
(ISSN
–
2693-0803)
Published:
April 24, 2021 |
Pages:
38-41
Doi:
https://doi.org/10.37547/tajpslc/Volume03Issue04-06
I
MPACT
F
ACTOR
2021:
5.
952
‘
ABSTRACT
In this article, the customs, traditions and ceremonies of tadjiks in Jizzakh oasis are analyzed and
compared.
KEYWORDS
Custom, ritual, wedding, nikah, ceremony, tadjiks, Jizzakh oasis.
INTRODUCTION
One of the best days of our nation is
celebrating a wedding. For this reason, older
people always pray and wish: “Let everyone
get married and achieve dreams”. It is known
that, getting married is so important in human
life. But is “nikah” necessary to get married? In
general, is there any difference between family
and nikah? In this regard, we will first focus on
the concepts of marriage and family. In uzbek
the concept of nikah has got two types of
lexical meanings. Nikah (arab. To get married,
the union of husband and wife) Ceremony of
getting registered marriage via shari’ah, a
contract read by the domulla at the ceremony
[Explanatory
Dictionary
of
the
Uzbek
Language, 2006. p. 38]. In short, it is Islamic,
religious form of getting married. The Shari'ah
regulates family relations and treats marriage
Customs Related To Tadjiks’ Wedding In Jizzakh Oasis
Davlatova Khakima
Jizzakh State Pedagogical Institute, Master’s Degree Student, Uzbekistan
Journal
Website:
http://usajournalshub.c
om/index,php/tajpslc
Copyright:
Original
content from this work
may be used under the
terms of the creative
commons
attributes
4.0 licence.
The USA Journals Volume 03 Issue 04-2021
39
The American Journal of Political Science Law and Criminology
(ISSN
–
2693-0803)
Published:
April 24, 2021 |
Pages:
38-41
Doi:
https://doi.org/10.37547/tajpslc/Volume03Issue04-06
I
MPACT
F
ACTOR
2021:
5.
952
as a contract based primarily on the obligations
and rights of both parties [Islam. Handbook,
1987. P.139-140].
THE MAIN RESULTS AND FINDINGS
Nowadays, nikah has got two meaning –
religious and secular. According to secular
meaning, a marriage is a legally registered
family union with the mutual consent of the
spouses; Husband and wife [Explanatory
dictionary of the Uzbek language, 2006. p. 38].
In other words, in a secular sense nikah means
to register marriage in Civil registry
office(CRO). According to Abdurauf Fitrat
[Ergasheva M, 2003. p. 28], marriage is a union
of a man and a woman who want to be a friend
in life, a partner in happiness and unhappiness,
a companion in times of sorrow and to help
each other in happy times, fulfilling their
personal and social responsibilities. Marriage is
a covenant based on equality and mutual
desire between husband and wife, which
means sharing life with love and affection. At
the same time, marriage is a form of socially
approved generational and gender relations, ie
the regulation of sexual intercourse and
procreation [Socio-psychological and ethical
problems, 1989. p.12.].
The word family has got five lexical meanings
in Uzbek language. Family is a union of people
who are spouses, their children and close
relatives; household [Explanatory Dictionary of
the Uzbek Language, 2006. p. 97]. Its other
meanings are close to each other, and can be
said to be groups of people, peoples,
countries, or plants and animals, brothers and
sisters, united in a common sense. Besides, it
means in a dictionary wife in colloquial
language. [Explanatory Dictionary of the
Uzbek Language, 2006. p. 97]. In the
encyclopedia "Islam" [Islam. Encyclopedia,
2003. p. 313] unlike marriage, there is no
information about the concept of family.
Generally, family is a group based on nikah.
In the Tajiks of the Jizzakh oasis we are
studying, the concepts of "marriage" and
"family" are similar in content and form to the
above ideas, but in their reflection in social life,
rituals, customs and traditions have certain
peculiarities.
Customs and ceremonies of Jizzakh oasis are
treasure which is not known yet. their national
customs, wedding ceremonies, food, clothing
and jewelry, national games and so on is
related to the natural geographical location,
language, economy, lifestyle of the population
of each region.
Coming from above, we would like to draw
your attention to the wedding ceremonies of
the Forish Tajiks, the densest Tajiks in the
Jizzakh oasis. Until the middle of the twentieth
century, the weddings and feasts of the Forish
Tajiks were held in the old style. People sat
around the fire, two or three people took turns
singing, and poets sang muhammas. Each
village had its own hafiz and poets, and in the
past Zokir-hafiz, Firoqi and master Qudriddin
Sintabi, Berdikhan hafiz were considered to be
the best hafiz and poets of the Forish Tajiks.
The wedding party was traditionally held
mainly in the evening. During the day there was
a race, wrestling and kupkari. Then, before the
feast began, the bridegroom's neighbors
entertained the guests from afar. The owner of
the house is responsible for feeding and
sleeping of the guest and his donkey (horse,
donkey). In the absence of community
canteens and hotels, this was considered one
of the best habits of the mountain people.
The USA Journals Volume 03 Issue 04-2021
40
The American Journal of Political Science Law and Criminology
(ISSN
–
2693-0803)
Published:
April 24, 2021 |
Pages:
38-41
Doi:
https://doi.org/10.37547/tajpslc/Volume03Issue04-06
I
MPACT
F
ACTOR
2021:
5.
952
The marriage took place on several stages with
the permission and bless of the parents. Unlike
in other parts of the country, the Forish Tajiks
began to look for a girl who would suit them
before the boy grew up. From the moment a
girl is found, the boy's aunts or uncles enter the
girl's house under the pretext of seeing her,
her parents and, perhaps, the bride's situation
at home. Then neighbors and acquaintances
ask about the family of the chosen girl. In case
of a positive answer, the matchmakers are sent
home. The matchmakers mark the day of the
Engagement - “Fatiha”. On this day, the well-
known elders of the neighborhood, the elder
of the Mahallya, gather at the girl's house. The
"bread-breaking" ceremony begins after the
matchmakers have announced their intention
to come.
From this point on, young people are
considered to be connected and engaged. The
Fatiha wedding ends with the appointment of
the date of the nikah and wedding, taking into
account the age of the two parties. A few days
before the wedding, ina girl’s house "girl's
palov" ceremony will be held, which the girl
invites her relatives and friends [Mahmudi
Farishi. 2000].
Xoni dodosh huy-ho‘yo,
Xoni baxtash bismillo.
Kelin omad bismillo,
Ba sarash toji tillo[Sharipov A. 2020 y].
After the wedding ceremony, the imam of the
mosque recites the "Khutbai nikoh" for bride
and groom, after which they are declared
husband and wife before God. Imam explains
the rights and obligations of husband and wife.
Before sending bride to groom’s house,
farewell party is held. Relatives and close
friends go with bride. They sing songs( “Olan”
and “Yor-yor”). Wedding party is also held in
groom’s side. A real wedding begins with
welcoming the bride to the groom's house.
After the wedding, the "Kelin Salom"
ceremony will begin in the morning. The
groom's parents, all close relatives and close
neighbors gather in the yard near the
beginning of the ceremony. All of them, in turn,
come to the bride and offer their wishes, gifts
and blesses. The bride has to bow down and
greet everyone. In this way the holiday is over
and family life begins.
CONCLUSION
From the above, it can be concluded that as a
result of the historical development of each
nation, its living conditions, environment, co-
operation,
national
marriage-related
ceremonies, customs and traditions have
emerged. Our people do not approve of men
and women living together without marriage
because they believe in Islam. As Uzbeks, in
Tajiks marriage is valued both as an obligation
and as a national value. There are moral,
medical, legal and other reasons for this.
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The USA Journals Volume 03 Issue 04-2021
41
The American Journal of Political Science Law and Criminology
(ISSN
–
2693-0803)
Published:
April 24, 2021 |
Pages:
38-41
Doi:
https://doi.org/10.37547/tajpslc/Volume03Issue04-06
I
MPACT
F
ACTOR
2021:
5.
952
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