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1International scientific journal "Interpretation and researches"
Volume 2 issue 16 (38) | ISSN: 2181-4163 | Impact Factor: 8.2
THE MU'I MUBARAK
Madina Abdullayeva
Scientific Researcher at the Kokand State Museum-Reserve
Bahodir Khashimov Fergana Region Cultural Heritage Administration Specialist
Abstract: This article explores the historical and cultural significance of the Mu'i Mubarak101 Shrine, a unique monument in Uzbekistan serving as a fortress, mosque, pilgrimage site, and recreational area. Central to the shrine's importance is the veneration of the Prophet Muhammad's hair, a sacred relic in Islam. The article traces the history of these relics, their role in diplomatic relations, and their distribution across Muslim countries. It delves into the specific context of the Mu'i Mubarak Shrine, its construction, and its role in the region's history. The article discusses the shrine's recent restoration and its potential as a prominent pilgrimage site.
Ushbu maqola O'zbekistondagi noyob yodgorlik bo'lib, qal'a, masjid, ziyoratgoh va dam olish maskani bo'lib xizmat qiluvchi Muyi Muborak ziyoratgohining tarixiy va madaniy ahamiyatini o'rganadi. Muqaddas ziyoratgohning ahamiyati markazida Islomda muqaddas yodgorlik hisoblangan Muhammad(s.a.v) soch tolalariga hurmat va ehtirom ko'rsatish kiradi. Maqolada Muqaddas mo'y saqlangan yodgorliklarning tarixi, diplomatik munosabatlardagi o'rni va musulmon davlatlari bo'ylab tarqalishi haqida so'z boradi. Unda Muyi Muborak ziyoratgohining o'ziga xos konteksti, qurilishi va mintaqa tarixidagi o'rni haqida so'z boradi. Maqolaning yakunida ziyoratgohning yaqinda ta'mirlanishi va uning ziyoratgoh sifatidagi salohiyati muhokama qilinadi.
В данной статье исследуется историческое и культурное значение храма Муйи Мубарак - уникального памятника Узбекистана, служащего крепостью, мечетью, местом паломничества и местом для отдыха. Центральное место в
101 Mu'i Mubarak - a strand of hair of the Prophet Muhammad (PBUH)
International scientific journal "Interpretation and researches"
Volume 2 issue 16 (38) | ISSN: 2181-4163 | Impact Factor: 8.2
святыне занимает почитание волос Пророка Мухаммеда, священной реликвии в исламе. В статье прослеживается история этих реликвий, их роль в дипломатических отношениях и распространение по мусульманским странам. В нем рассматривается конкретный контекст храма Муйи Мубарак, его строительство и его роль в истории региона. Статья завершается обсуждением недавней реставрации святыни и ее потенциала как выдающегося места паломничества.
Keywords: Muyi Mubarak Shrine, Uzbekistan, sacred pilgrimage site, Islamic relics, fortress, mosque, cultural heritage, historical monument, Central Asia.
It is well-known that our people cherish various sacred pilgrimage sites within our country's territory. Especially notable are the cultural heritage sites built in honor of historical figures connected to the history or spread of Islam. Our region alone has 376 cultural heritage sites, of which 88 are sacred pilgrimage sites and noteworthy places.
The Muyi Mubarak Shrine in the village of Ovchi, Uzbekistan district, is one of the most renowned monuments in our region. This monument is unique in its construction, serving simultaneously as a fortress, mosque, pilgrimage site, and recreational area. It is considered the only ensemble of its kind in Central Asia.
In Islam, the sacred hair of our Prophet Muhammad Mustafa peace be upon him, is revered as a symbol of divine power. Objects seen and used by the Prophet during his lifetime were also revered afterward. Many Muslim countries utilized these items as symbols of mutual trust and loyalty. Possession of these items endowed individuals or rulers with a sense of divine power. Consequently, sacred relics were often used in diplomatic relations between states.
Three hundred years after the Prophet's death, Muslim countries became increasingly eager to possess these sacred relics. Items belonging to the companions of the Prophet, Fatima, Ali, and their sons Hasan and Husayn, were also highly valued. Many powerful states of that time possessed such relics.
International scientific journal "Interpretation and researches"
Volume 2 issue 16 (38) | ISSN: 2181-4163 | Impact Factor: 8.2
Among these sacred relics, the hair of the Prophet Muhammad peace be upon him, is prevalent. According to Ali Khan Tora Soguni, the Prophet (PBUH) had his hair cut four times during his lifetime, and these hairs were distributed among the companions. Imam102 al-Tirmidhi states, After the Hijra103, the Messenger of Allah (PBUH) had his hair completely shaved at Hudaybiyah104, Umrah al-Qada105, and Hajjat al-Wada106.
Renowned religious leaders played a significant role in the veneration of these sacred hairs among Muslim peoples. Islamic scholar Adam Metz notes that Sheikh ul-Islam107 Abu al-Abbas Sayyori of Merv (954) always carried two strands of the sacred hair as an amulet. After his death, these hairs were buried with him, making his grave in Merv highly revered.
Additionally, Sheikh Burhanuddin Sagharji (10th century) traveled throughout Muslim countries and even to China, spreading Islam with seven strands of the sacred hair in an amulet. Although he died in China, he was buried in Samarkand according to his will. The sacred hairs were preserved in his mausoleum. Later, Amir Timur had a dome constructed over the mausoleum, concealing the sacred hairs inside. This monument is famously known as the Ruhobod Mausoleum108. The Ukkocha Mosque in Samarkand, also known as the Mu'i Mubarak Mosque, is still active today.
According to historian Sadriddin Salim Bukhari, the famous jurist Abu Ja'far al-Sha'bi (11th century), buried at the Dahmai Behishtiyan109 shrine in Bukhara,
102 Imam - Prayer Leader: In the general context of daily worship, an Imam is a person who leads the congregational prayers in a mosque or Religious Leader: In a broader sense, an Imam is a religious leader or scholar who provides guidance on Islamic teachings and practices. This role can include leading prayers, delivering sermons, and providing religious education
103 After the Hijra - the emigration of Muslims from Mecca to either Abyssinia (modern-day Ethiopia) or it is most commonly used to refer to the Prophet's migration from Mecca to Medina in 622 AD
104 pact of Al-Hudaybiyah, (628) - a compromise that was reached between Muhammad and Meccan leaders, in which Mecca gave political and religious recognition to the growing community of Muslims in Medina
105 Umrah al-Qada - a non-compulsory pilgrimage to Mecca performed by the Prophet Muhammad (s) and Muslims in 7/629. The Prophet and many Muslims moved towards Mecca to practice Umra in Dhu l-Qa'da of 7 (March 629). Since this hajj counted as the qada' of the last year's hajj, it came to be known as umrah al-qada'
106 Hajjat al-Wada - the Farewell Pilgrimage refers to the one Hajj pilgrimage that Muhammad (PBUH) performed in the Islamic year 10 AH, following the Conquest of Mecca
107 Sheikh ul-Islam - a historical Islamic title used for a high-ranking religious scholar or authority in the Islamic world, often considered the leading Islamic jurist or scholar in a particular region
108 Ruhobod Mausoleum - a memorial and religious structure from the 14th century in Samarkand, the burial place of Islamic preacher, theologian, and mystic scholar Sheikh Burhanuddin Kilich Sagardji
109 Dahmai Behishtiyan - a Persian term that translates to The Ten Stages of Heaven or The Ten Degrees of Paradise. It refers to a concept found in Islamic mysticism (Sufism), particularly within the context of Persian literature. The term is associated with various stages or levels of spiritual enlightenment and divine proximity
International scientific journal "Interpretation and researches"
Volume 2 issue 16 (38) | ISSN: 2181-4163 | Impact Factor: 8.2
possessed several strands of sacred hair during his lifetime. After his death, these hairs were buried with him, earning the cemetery the name Kuzzot us-Sab'a110.
During the reign of Amir Timur, several sacred hairs were kept in the khalwatkhana111 of Ahmad Yasavi in the city of Turkistan. Unfortunately, after the city was captured by the Russian Empire, these sacred hairs and related items disappeared without a trace.
Another strand of the sacred hair was preserved in the khanqah112 of the Hazrat113 Imam complex in Tashkent. Its presence in Tashkent is linked to Hazrat Kaffol Shoshiy (903-976). After his death, a Mu'i Mubarak khanqah was built near his mausoleum, which has been reconstructed several times.
Even a madrasa with this name was active and produced many scholars. In the mid-19th century, the Mu'i Mubarak khanqah and madrasa were rebuilt. Due to the notable efforts of the Kokand deputy Abulqasim Khan in its construction, the madrasa became popularly known as Abulqasim Khan Madrasa.
As we have noted, during the era of Amir Timur, the number of sacred relics increased significantly. Some of them were brought back from campaigns in Damascus (such as the Othman Quran and the grave of Prophet Daniel), while others were brought by various religious leaders. In the court of Zahir-ud-Din Muhammad Babur and his descendants, there were 28 sacred relics belonging to the household of Prophet Muhammad (peace be upon him). These relics are currently preserved in the Shahi Qila complex in Lahore, Pakistan, and include the Prophet's cloak, sandals, turban, grave covering, hair strands, footprints, and other sacred items. Some of these were presented to Babur by the Turkish Sultan Bayezid II as a gesture of profound
110 Kuzzot us-Sab'a - is a term used to refer to the Seven Reciters of the Quran. These are the seven authoritative readers whose methods of reciting the Quran were widely accepted and recognized in the early Islamic period. The term Kuzzot refers to reciters, and us-Sab'a means seven. These seven reciters each had their unique method of pronunciation, intonation, and articulation, which were transmitted and taught by their respective students
111 Khalwatkhana - refers to a place of seclusion used for spiritual retreat and meditation, often associated with Sufism. In such a space, individuals engage in deep contemplation, prayer, and other spiritual practices, aiming to achieve a closer connection with the divine. This concept is integral to the Sufi tradition, where seclusion and focused spiritual activities are considered essential for inner purification and enlightenment
112 Khanqah - also spelled as khanqa or khaniqah, is a building designed specifically for gatherings of a Sufi brotherhood and is a place for spiritual retreat and character reformation. In these centers, Sufis engage in spiritual practices such as dhikr (remembrance of God), prayers, meditation, and study under the guidance of a spiritual leader, known as a shaykh or pir
113 Hazrat - an honorific title used in Islamic cultures to show respect and reverence towards a person of high religious or spiritual standing. It is often used before the names of prophets, saints, religious scholars, and respected elders
International scientific journal "Interpretation and researches"
Volume 2 issue 16 (38) | ISSN: 2181-4163 | Impact Factor: 8.2
respect and friendship. Another collection of sacred relics gathered by Babur and his descendants is preserved in the Shah Jahan Mosque in Delhi, where the Mu'i Mubarak (sacred hair) is kept in a glass tube.
Alongside the Timurids, Ottoman rulers also paid special attention to collecting sacred relics starting from the 16th century. Their control over the cities of Mecca and Medina provided them with significant opportunities to collect relics from these areas. The rise of the Wahhabi movement in the Arabian Peninsula in the 18th century led to the deeming of teachings and views beyond those of Prophet Muhammad (peace be upon him) and the first three caliphs as heretical, resulting in the neglect of sacred relics. Consequently, the Ottomans were able to amass a considerable number of these relics. Today, many sacred relics are preserved in the Mevlana Museum in Konya and the Topkapi Museum in Istanbul, Turkey. These relics are heavily protected by the state, and even photographing them is prohibited for visitors. The collections include numerous strands of sacred hair and nails in tubes, staffs, cloaks, and other items associated with the Prophet's companions, all displayed in armored cases.
In the mid-19th century, sacred hair strands also appeared in the city of Kandahar, Afghanistan, leading to the construction of the Mu'i Mubarak Jami Mosque in their honor. The sacred hair first arrived in the Fergana Valley in the 18th century. As mentioned earlier, this was due to the unrest in the Arabian Peninsula. The guardians, fearing the loss of these sacred relics, distributed them to various Muslim countries. According to the poet Ma'dan (1761-1838), several strands of the sacred hair were brought to the city of Margilan in 1770.
Naturally, the appearance of the sacred hair in Margilan changed the city's perception among the population. In most cases, when Mu'i Mubarak was mentioned, it came to be associated with Margilan. During the era of Umarbek (ruler of Margilan from 1799 to 1810), the site where the sacred hair was kept was developed, and facilities were created for pilgrims. The sacred hair was preserved in a mosque of the same name, located near the Tashkesar gate, in the northern part of the Turalar neighborhood. After Umarbek became khan (1809-1821), the fame of the Mu'i
International scientific journal "Interpretation and researches"
Volume 2 issue 16 (38) | ISSN: 2181-4163 | Impact Factor: 8.2
Mubarak in Margilan increased even further, attracting pilgrims from across the Fergana Valley, Talas, Kashgar, and Pamir regions.
Additionally, another sacred hair was preserved in the Khoja114 Ma'az ibn Jabal shrine, with the initial construction of the complex dating back to the 15th-16th centuries and its complete construction in the 18th century. According to records, in 1848, when Utembay Parvonachi governed Margilan, significant attention was given to the restoration of the Mu'i Mubarak mausoleum within the shrine complex.
During the reign of Umar Khan, the country's political standing was further strengthened, and diplomatic relations with neighboring states were established. By the time of Muhammad Ali Khan (1821-1842), Kokand envoys Abdurahman Sharbador and Ernazar Teacher had even visited Istanbul, the Ottoman Empire. According to historian Mulla Olim, in the fifteenth year of Muhammad Ali Khan's rule (around 1837), the envoys returned to Fergana with exquisite gifts and valuable fabrics. Among these gifts were several strands of the sacred hair (Mu'i Mubarak). However, the identity and location of the individuals or places where these exquisite items were kept remain unknown. When the Emir of Bukhara, Nasrullah, attacked Kokand, an elderly sheik brought the Mu'i Mubarak to Muhammad Ali Khan and suggested seeking its aid. However, the khan dismissed this proposal. It should be noted that during this period, there was an increase in individuals who carried around fake sacred relics and engaged in fraud. To rectify the situation, Muhammad Ali Khan demanded that the keepers of the hair prove its miraculous nature. The sheik's presented hair was recognized as sacred and was shown special reverence. Additionally, during these years, a group of Margilan residents went on a pilgrimage (Hajj) and brought back several strands of the sacred hair.
The Margilan pilgrims intended to keep these hairs secret from the khan. However, after a period of tension, the hairs were presented to Muhammad Ali Khan. Moreover, these hairs ceased to demonstrate their divine miracles upon their arrival in Margilan. Thus, the original sacred hairs were left in place, and the newly brought ones were sent to Kokand.
114 Khoja - used as a term of respect or as a title, similar to Mister or Sir
International scientific journal "Interpretation and researches"
Volume 2 issue 16 (38) | ISSN: 2181-4163 | Impact Factor: 8.2
After prolonged debates, Muhammad Ali Khan permitted the construction of a structure - a mausoleum - for the sacred hairs on an ancient hilltop in the village of Koratepa near Kokand. This village had been cherished as a scenic spot by the Kokand khans since the mid-18th century, with annual public festivals and leisure ceremonies held there during the summer months. According to M. Qodirova, public festivals were especially common during the reign of Umar Khan, making Koratepa a revered place for all of Kokand's residents.
When the Mu'i Mubarak was brought to Koratepa, over 4,000 banners were gathered there, meaning around 40,000 people attended the ceremony. The festivities surrounding the placement of the Mu'i Mubarak in Koratepa lasted several days. The number of people wishing to visit the sacred hair increased daily, eventually necessitating the deployment of special guards for its protection. Subsequently, a special building - a mausoleum - was constructed for the sacred hairs, along with defensive walls around it. These structures were quite grand, though slightly lower than the Khan's palace. Even special quarters for the guards were built, allowing armed guards to move freely along the walls.
During periods without religious ceremonies, the Mu'i Mubarak became a favorite location for Nodirabegim to hold poetic gatherings. This village then came to be known as Mu'i Mubarak. A paper manufacturing workshop was established along the stream flowing through the village, producing the famous Kokand paper.
When the Emir of Bukhara, Nasrullah, invaded Kokand in 1842, the residents of Mu'i Mubarak hid within the city. The emir, staying in the village, led his troops from the Mu'i Mubarak mosque for 40 days and performed his prayers there. As Emir Nasrullah looted Kokand, he attempted to seize the sacred hair. However, it had already been hidden. Only after Sheralikhan ascended the throne was the Mu'i Mubarak returned to its place, thanks to the efforts of Eshon Sarimsoqqhon To'ra, who was a descendant of Prophet Muhammad (peace be upon him).
Later khans continued to hold various religious and seasonal festivals at this location until the end of the 19th century. Special funds were allocated from the
International scientific journal "Interpretation and researches"
Volume 2 issue 16 (38) | ISSN: 2181-4163 | Impact Factor: 8.2
Khan's treasury for the maintenance and beautification of the site. Financial documents from the reign of Khudayar Khan alone mention this site 65 times.
According to these documents, the most recent construction and restoration work on the Mu'i Mubarak complex during the Kokand Khanate was carried out between 1873 and 1875, under the supervision of Tora Tujon Tura Eshon. The master craftsman responsible was Usta Ahmad Najjor. According to local elders, the fortress originally had a very impressive and awe-inspiring appearance.
Another significant historical event at the Mu'i Mubarak site occurred during the reign of Khudayar Khan, when, in the summer of 1875, the complex became the center of attention due to a popular uprising. The rebels, led by Polatkhan, launched an attack on Khudoyar Khan's retreating caravan as it approached Mu'i Mubarak. The caravan was looted at the site, and the guards could not withstand the assault. Only a few representatives of the Khan's household managed to escape, barely reaching Khujand. The khan's eldest son, Nasriddinbek, separated from his father and returned to Mu'i Mubarak, distributing most of the remaining treasure to the people to gain their favor. Contrary to this, the people did not join him and instead aligned with the rebels led by Polatkhan. Only Abdurahmon Aftobachi came to Mu'i Mubarak to greet the new khan. After meeting with the new Khan, he spent the night in worship in front of the Mu'i Mubarak mausoleum before leaving for Andijan to join Polatkhan.
Soon after, the khanate was occupied by the Russian Empire, and Mu'i Mubarak fell completely out of state attention. Consequently, the monument began to fall into disrepair. Concerned local officials attempted to restore it on a patronage basis. One such individual, the prominent Kokand official Sobirboy, undertook the initiative and renovated Mu'i Mubarak around 1890.
By the early 20th century, the site had transformed into a beautiful and revered place for various ceremonies. These ceremonies often evolved into cultural leisure events. The Mu'i Mubarak site became well-known for its poetic gatherings, mazhzhunkhonlik (a form of literary gathering), ghazal singing, and maqam115 nights.
115 Maqam - In Islamic contexts, the word generally refers to a spiritual station or level of spiritual development. It denotes a specific state or stage on the path to spiritual perfection, often associated with various qualities or
International scientific journal "Interpretation and researches"
Volume 2 issue 16 (38) | ISSN: 2181-4163 | Impact Factor: 8.2
The poet Zavkiy (1853-1921) even wrote a ghazal116 referring to poets as "Those who recite at Mu'i Mubarak."
After the Soviet government came to power, sacred sites began to be neglected. The Mu'i Mubarak fell into private hands in the 1920s and remained largely hidden from government view for a long time. It was not even included in the list of historical monuments in the province. Only by the 1990s was it listed as a state monument. In 1999, the first archaeological investigations were conducted in the area, revealing remains of a fortress dating back to the 6th century AD beneath the monument. As a result of these findings, a book titled Mu'i Mubarak, co-authored by N. Abdullakhadov and B. Khashimov, was published in 2000.
The fortress, which is rectangular and typical of the Turkic Khaganate period, was raised to a height of 6 meters above the surrounding surface and served as the base for the 19th-century fortress. Consequently, this architectural monument acquired a very imposing appearance.
In recent years, the restoration of historical monuments and sacred sites in our country has been carried out systematically. As mentioned at the beginning of this article, the Mu'i Mubarak monument in Ovchi village, Uzbekistan, is considered a unique object due to its construction layout, serving simultaneously as a fortress, mosque, pilgrimage site, and leisure venue. It is the only ensemble of its kind in Central Asia.
In 2020 alone, the Ministry of Culture spent over 1 billion 15 million som on its comprehensive restoration. Restoration and beautification efforts continued in 2021, and it is expected to become one of the most prominent pilgrimage sites in the province.
Currently, there are several other locations related to Mu'i Mubarak in the region. In addition to the mentioned monument, legends associated with the sacred hair are preserved in the villages of Qalainov in the Rishton district and Yangichek in the Kuva district.
achievements in one's faith and practice. In the context of music, particularly in the Arab world, maqam refers to a system of melodic modes used in traditional music
116 Ghazal - a form in classical Arabic and Persian poetry, as well as in the poetic traditions of the Turkic languages, Urdu, Armenian, and others
International scientific journal "Interpretation and researches"
Volume 2 issue 16 (38) | ISSN: 2181-4163 | Impact Factor: 8.2
In recent years, the blessed hair of our Prophet Muhammad (peace be upon him) has been brought to several mosques in Russia. Specifically, the sacred hair has been taken to mosques in Kazan, Moscow, Makhachkala, and Grozny for permanent preservation. Notably, in 2013, the transfer of such sacred items - including a bowl used by the Prophet (peace be upon him) and strands of his hair—to the capital of Chechnya, Grozny, caused significant commotion.
This was a brief history of just one of our region's monuments. The Fergana Valley is home to many such unique monuments and sacred sites. In the "History of a Monument" section of our articles, we will certainly discuss other types of unique monuments as well.
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