Tajikistan, September 2007

The man who created the religion of Islam, Muhammad, said during his lifetime that his tree would have 73 branches. Like it or not, it's hard to say, but there are a lot of directions in Islam.

After the death of the Prophet, a small part of the inhabitants of Medina supported Ali, he was both the cousin and son-in-law of Muhammad. Over time, the small group grew and became known as the "Ali Party" (shiat Ali). Many people claimed that they personally heard the Prophet say: "My word is the same law as the word of Ali." The vast majority of Muslims ignored the order and were guided by Muhammad's sermons, from which the Koran was composed, and stories about his life, the sunnahs.

These people became known as Sunnis. From the very beginning, Shiites (supporters of Ali) were convinced that the Message of Islam contains hidden truths that are inaccessible to understanding. common man. Therefore, they recognized the need for an authoritative leader, or imam - as the Shiites began to call their spiritual teachers and leaders. Muhammad's successor had the right to religiously clarify his precepts, and who would do it better than a person belonging to the family of the Prophet.

Ali became the fourth caliph, ruled for 5 years and was killed by a dagger in 661. when leaving the mosque. Ali's eldest son, Hasan, was proclaimed caliph after his father's death, but he renounced power in favor of Muawiyah, who claimed the throne (Umayyad dynasty 661-750). After living for 8 years, Hosan died under unclear circumstances, and Muawiya handed over the caliphate to his son Yazid. A large number of Muslims, dissatisfied with this course of events, called on the youngest son of Ali Hussein to overthrow Yazid.

The uprising was crushed, the grandson of the Prophet Hussein and 70 people who remained with him died. At first, none of Yazid's warriors dared to attack, fearing to shed sacred blood, but then they all rushed in a crowd, chopping down the descendant of Muhammad and his relatives.

The Ismailis consider Hussein the second imam after Ali, Hassan's cession of the rights to the Caliphate to Muawiyah is recognized as illegal. Ali himself appointed Hussein's youngest son as successor, and Hasan was to be a temporary imam until his brother grew up. With the death of Hussein, Shiism took shape as an independent religion. The main postulate is that the imam should come from the house of Ali. In the middle of the 7th century there was another split. The sixth imam of the Shiites, Jafar al-Sadiq (d. 765), made his successor not the eldest son Ismail, but the fourth Musa al-Kazim (d. 799).

Part of the Shiites continued to consider Imam Ismail as the heir, and since he died three years earlier than his father, his adherents recognized Muhammad, the eldest son of Ismail. Mohammed took refuge from persecution in the Damavend district in Iran, his sons and grandsons were scattered in different regions of the Islamic world. Supporters of Ismail were forced to hide their faith, and the imams to hide. Only a few close associates knew the name and place of residence of the one who was recognized as the next "imam of the time".

Ordinary Ismailis, as they were called in contrast to the Shiites - Imamis (supporters of the preservation of the Imamat in the offspring of Musa al-Kazim), as a rule, did not even know the name of the hiding imam. But the Ismaili missionaries carried on secret propaganda among the population, the number of their adherents grew, and Ismailism became a special religion, with various degrees of initiation for newcomers, and effective covert management.

In 1090 another split occurred, now into eastern and western. The Western Ismailis-Fatimids (descendants of the daughter of the Prophet Fatima) came to power in Egypt, ruled in 262, they were peacefully overthrown by the storm of the Crusaders - Saladin (1171).

Sunni Muslims considered the Ismailis infidels, tried in every possible way to destroy them, they, in turn, used effective protection. Political assassinations have existed at all times, remember Caesar, Andrei Bogolyubsky, Emperor Paul, Kennedy, etc., how to frame the action is another matter. Fortified in impregnable castles, the eastern Nizari Ismailis developed a cunning system of secret societies. They tried to introduce spies to all Sunni leaders, by faith it was allowed to apply taqiyya (concealment).

A person pretended to be a Sunni, began serving at the court as a groom, a carpenter, a guard, showed zeal, and waited for a command. At the hour "X" the ruler was unexpectedly killed, most often during Friday prayers, with a large crowd of people. The killer did not hide, but loudly told people why the victim was executed, giving the guards the opportunity to deal with themselves.

The crusaders then settled in the Middle East and observed similar phenomena, which were overgrown with all sorts of monstrous fables. Folklore and terrible fame spread about soldiers ready to die on orders from the fortress of Alamut, the capital of the eastern Ismailis. The Europeans, assuming that suicide bombers use drugs, and, from them become fearless, secured the nickname for the wars - assassins (hashish smokers).

In fact, both Sunni and Ismaili leaders were killed, just the latter did it more spectacularly. The well-known orientalist S. Plekhanov notes that for the entire period (166 years), the Nizari Ismailis executed no more than 100 people.

The Alamut period of history is very interesting. The authoritative leader Hasan al-Sabah, having a clear plan, preached on behalf of the hidden imam, strengthening and developing the teachings of the Ismailis in Northern Persia. At dawn on September 4, 1090. Hasan infiltrated the citadel of Alamut, posing as a teacher named Dihhud. Little by little, his supporters appeared in the fortress, secretly persuading the garrison to their faith. After 3 months, impregnable Alamut was in the hands of the Ismailis, and other castles were captured in the same way.

Hassan al-Sabah, showing wisdom and cruelty, actually created an independent state in the north of Persia. Hassan executed both of his sons for non-compliance with Sharia norms. The Europeans called the formidable Alamut lords succeeding each other - the old man of the mountain. All this time the imams were hidden. In 1162 He came out of hiding, and Imam Hasan began to rule, the appearance of which his flock was waiting for.

Two years later, during the 17th day of Ramadan, he abolished many of the strictures of Sharia; allowed to drink wine, women to open their faces, changed the traditional Islamic rituals, declared all people rafiqs (comrades) and brothers. It is from the Ismaili societies that this familiar appeal came oriental people Like a brother". This is what Azerbaijanis, Kyrgyz, Tajiks say...

In 1253 The 70,000-strong Mongol army of Hulagu Khan, incited by the Sunni nobility, who dreamed of the destruction of the "heretics", began a campaign against the state of the Nizari. In response, Imam Ala ad-Din sent about 400 novices to the capital of the Mongols, Karakorum: merchants, monks, messengers, allegedly with a mission of peace. These people were supposed to kill the great Mengke Khan. Franciscan monk William Rubruck, who visited in 1254. headquarters of the Mongols, observed there enhanced security measures against arriving foreigners.

At the end of 1254 Imam Ala ad-Din was defeated by traitors, power passed to his 26-year-old son, Ruhn ad-Din Khurshah. The Mongols, who had previously taken only 3 fortresses, received a psychological advantage. Khurshah surrendered to the mercy of Hulagu Khan, and the twenty-seventh imam of the Nizari was later executed, Alamut, who had remained impregnable for almost 170 years, fell. With his capture, the most difficult period in the history of the community began. The appearance of Timur's hordes at the end of the 14th century stopped the revival of the Eastern Ismailis that had begun.

The commander professed the Sunni branch of Islam, and arranged a real genocide in the territories of northern Persia and Horosan. It was at that time that many people tried to hide in the Pamirs, in the foothills of the Hindu Kush and in India. Gorny Badakhshan (Western Pamir) willingly hosted fellow believers. The famous preacher Nasir Khosrow (1004-1088), long before that, converted the former Pamir Buddhists to Ismailism. The Ismailis who remained in Persia were forced to use takiyya (concealment), for a long time they also hid their imams.

In 1310 Nizari, after the death of Imam Mawlan Jalal al-Din Rumi, divided into two branches of Muhammadshahi and Qasimshahi, the first died out over time, and the second survived to this day. The dynasty emerged from the shadows only towards the end of the 18th century.

Everyone knows how a crowd of fanatics tore apart the Russian embassy in Tehran (the murder of Griboyedov). Such pogroms among the Persians were not uncommon until the 20th century. In 1817, in the city of Yazd, Imam Khalil Allah, who was hiding a murid (novice), was killed by a mob of merchants in the city of Yazd. The widow arrived in Tehran to the Shah's court, hoping for justice. Monarch Fath Ali Shah conducted an honest investigation and showered favors on the orphaned family. The young imam received one of the Shah's daughters as his wife, and was also awarded the honorary title of Aga Khan. With the death of the Shah, the political situation changed, and in the summer of 1841, after 750 years of Nizari imams in Persia, the Aga Khan was forced to flee from his enemies to India, to the city of Bombay.

Russia and England, like two large plates of the earth's crust, slowly but surely at the end of the 19th century, approached each other. The Pamirs and Northern Afghanistan turned out to be the place where this meeting took place. In 1895, the powers agreed on the borders: the Pamirs went to Russia, the Hindu Kush ridge to England, and Kabul, independent (formally) from London, received the left bank of the Pyanj River and a thin strip of land in the Wakhan Valley. The British did not want to have a common border with Russia, so the peoples in the Wakhan Valley were divided into different states, and in time for whole centuries.

In 1885, at an official ceremony in Bombay, an eight-year-old Sultan was elevated to the Ismaili imamate.

Muhammad Shah, Aga Khan 3, who held this title until his death on July 11, 1957. Aga Khan 3 survived a politically difficult time. Ismailis are scattered around different countries: Zanzibar island, India, Yemen, Pamir, Uganda, Syria, etc. etc. Everyone wants to receive spiritual advice (firmans) from their mentor, but there is no single solution. Aga Khan 3 had a great understanding of life and found clues for his murids. There is a firman that delivered from the imam to the Ismailis of the Pamirs, the feast of Sabzali in 1923.

It says: "..... You should treat the Power that you now have well. If you serve it with honor and conscience, it will be a pack donkey for you, it will take on the whole burden of the burden of your life. But if you to be at enmity with her, she can be a dragon. This Power has come to you like soft snow, like soft snow it will melt."

All Ismailis, at all times, paid zakat (tax to the imam). After the establishment of Soviet Power in the Pamirs, for another 15 years it was allowed to send walkers to Bombay to the Aga Khan, the OGPU closely followed them, but did not touch them. Only in 1936 was the border completely closed and communication was interrupted. At the same time, more than 1000 bridges were erected in the Pamirs, roads were built, electricity was installed, children began to receive education. The Pamirs liked the Soviet Power.

In 1937, the Aga Khan 3 met with Hitler, trying, like many other politicians, to avert the impending catastrophe. During the war, about 1000 Pamirs were captured by the Nazis. Hitler offered to hand them over to the Aga Khan, the only condition for the imam was to send a message to the murids, to convince the Ismailis not to fight Germany. For a spiritual father, each child is precious, but the Aga Khan refused to cooperate.

For the last 2 centuries, imams are only spiritual Power, politics remains on the sidelines, but they vigilantly monitor the life of their flock, distributing and directing zakat money to those in need. The Aga Khan Foundation was formed. He does not receive any profits, but the meaning of his activity is to increase the income of the beneficiaries.

The current Ismaili Imam, Karim Aga Khan 4, is the grandson of the leader, was born on 13 Dec. 1936, survived the war in Cairo, received an excellent education and sports training. Great Britain and Iran offered Karim Aga Khan 4 to compete at the 1964 Olympics. for their ski teams. In 2007 On July 11, the forty-ninth Imam of the Ismailis, Karim Aga Khan 4, celebrated 50 years of his Imamate. His Highness is considered a direct descendant of the Prophet Muhammad. The acknowledged master of the word V. Chernomyrdin commented on Karim Aga Khan 4: "We look at the realities of the world from the windows of our high-rise buildings, and His Highness looks at them from a height inaccessible to mankind."

Some people call the Pamir Ismailis a sect, I don't agree with that. At all times, their literature was difficult for outsiders to access, but the Pamirs did not close themselves in their circle, tried to get a good education, led an open lifestyle, which is not typical of sectarians. Among the population of the Western Pamirs, the percentage of people with higher education was the highest in the USSR. Although the murids were cut off from their imam, whose existence many did not know, they fulfilled the covenant of the Aga Khan 3.

Sarfaroz NIYOZOV

Sarfaroz Niyozov, Coordinator of the Central Asian Studies Department of the Institute for Ismaili Studies (London, UK)

What motivates us to raise the issue of the Ismailis of the region?

There are several reasons for studying the problems of the Shiite Ismaili Muslims of Central Asia: geographically, this region occupies a vast territory, where most of the Ismailis of the planet live. Their representatives living in Central Asia can be divided into three groups: Khorasan, inhabiting the eastern province of Khorasan in Iran; the Hazaras, who live mainly in the central part of Afghanistan (Kabul and the Kayan valley in the province of Baghlan); Badakhshan, whose ancestors lived in the mountain valleys - between northeastern Afghanistan, the northern territories of Pakistan, the Badakhshan province in Tajikistan and the Tashkurgan region of the Chinese province of Xinjiang.

In cultural and historical terms, Central Asia has always been distinguished by intellectual dynamism and pluralism in the sphere of culture, and as a crossroads of the Great Silk Road, the region was a point of collision of the main world religions: Zoroastrianism, Buddhism, Nestorianism, Manichaeism and Islam. This contributed to the fact that this territory has become one of the most colorful in religious attitude parts of the medieval world. The history of the spread of Islam in this territory (since the 8th century AD) is associated with the emergence of numerous Muslim trends, including the split of this denomination into Sunnis and Shiites, which in turn were divided into many interpretations and trends. In addition, a huge role in the spread of Islam to the east and north of Central Asia was played by some of the largest Sufi orders: Nakshbandiyya, Qadiriyya, Yasawiyya 1 . Among the Muslim movements that left a big mark on Islam were the Ismaili Muslims. They actively settled in the lands stretching from the Fatimid state with the center in Cairo in the west, to the Pamirs in the east and Multan in the south 2 .

The history of Ismailism has been going on for more than a thousand years, it is full not only of invaluable discoveries and insights, but also of unsolved mysteries and questions to which there are still no unambiguous answers. And although early Central Asian Ismailis can find much in common in da'wa (calling people to truth, virtue and obedience to Allah; involving new people into the Islamic community), the subsequent political history of the region makes it difficult to unite them. Therefore, one should not consider Central Asian Ismailism as something monolithic. Although its apologists are united by common principles and cultural heritage, the Ismailis differ in many ways. One of the reasons for this difference is probably connected with the ethnicity of the Ismailis of different persuasions, due to geography, language and organizational structure. Moreover, the term "Ismaili" cannot be taken as the only one denoting adherents of this direction of Islam. History knows many names ("shia", "shiat Ali", "rafizi", "batini", "talimi", "ahli-khak", "pairvoni rohi growth", "panjtani", "aliparast") used to define this community from both an esoteric and an exoteric point of view.

Since the scope of this article does not allow us to cover the entire list of issues, we will focus on one of the most important problems - the Ismailis of Tajikistan: their past, present and future. The Tajik Ismailis belong to the large Badakhshan Ismaili circle, where both the general principles of the members of the large community and their differences are vividly represented.

The Ismailis of Tajikistan, who inhabit the lands on both sides of the Pyanj River and the mountain ranges surrounding it, are one of the largest and oldest Ismaili communities. Its history can be divided into three periods: from the beginning of the spread of the ideas of Ismailism (VIII century AD) to the end of the 19th century, from the end of the 19th century to the collapse of the Soviet Union, the post-Soviet period.

Spread of Ismailism in Transoxania (in Arabic Ma-wara-an-nahr) is associated with the expansion of the scope of influence of Da'wa Shiites-Ismailis. Central Asia was the focus of the revolts of the supporters of Ali (Alids). One of the speeches, led by Abu Muslim Khurasani, led to the overthrow of the Omayyads (750). After the seizure of power by the Abbasids and the ensuing repressions against the Alids in Central Asia, the renewal of the Da'wa began. Some Famous hujats And daji 3 began to propagate the ideology of Ismailism. Among the Hujats and Da'is, the most popular preachers were Abu Abdullah al-Khadim, Hussein bin Ali al-Marwazi, Abu Yaqub Sijistani and Muhammad bin Ahmad an-Nasafi (also known as al-Nakhshabi). In general, these da'is managed to spread the ideas of Ismailism among the representatives of the Samanid dynasty, who came to power in 819, and even converted the emir of the Samanids, Nasr II bin Ahmad Samani (914–943), to this faith. Many great scientists of that time, such as the famous poet Rudaki 4 and the vizier Balami, who served at the court of the Samanid rulers, eventually accepted Ismailism. In addition, the ideology of Ismailism formed the basis of the work of such famous thinkers of the Muslim world as Abu Ali ibn Sina (Avicenna), Al-Biruni and Ferdowsi. They either were Ismailis 5 or supported their faith, the spirit of justice, the intellect.

The Ghaznavid (962-1186) and Seljukid (1034-1300) rulers carried out cruel political and military campaigns against the Ismailis in the name of jihad against heresy throughout Central Asia, up to the province of Sindh. And the Baghdad caliph Al-Qadir even legalized the right of Sultan Mahmud to persecute any non-Sunni sect and supported his atrocities, "bestowing" the Sultan with various titles: Nizam ud-din, Nasser ul-Haq, etc. They motivated repressions against the Ismailis of the eastern "outskirts" of the Muslim world those who fight for the true faith in God, for the purity of religion and justice. A contemporary of Nizam ul-Mulk justified the atrocities against dissidents during the time of Nasir Khosrov: "Killing them (Batinids and heretics. - S.N.) is purer than rainwater and is obligatory for sultans and kings, who must condemn them, and execute them, and cleanse the earth of their impurities ... They should not make friends and talk with them, there is cattle slaughtered by them, and shedding the blood of a heretic is preferable than killing 70 infidels Rumians" 6 .

All this led to the exodus of adherents of Ismailism from the valleys and cities of Khorasan and Transoxania and their migration to remote mountainous regions - Mazanderan and Badakhshan. And therefore, it is no coincidence that the great Ismaili thinker and messenger of Imam Al-Mustansir bi-Allah - Nasir Khosrov - found refuge in Badakhshan, where he spent the rest of his life 7 . He was able to successfully spread the ideology of Ismailism due to the fact that the ruler of Badakhshan, Ali ibn Asad, adopted it even earlier. The next wave of Ismaili refugees in Badakhshan is most likely associated with the decline of Ismailism in Multan, and later in Alamut. The history of the four legendary missionary dervishes of Badakhshan - Shokh Khomush, Shokh Burkhon, Shokh Malang and Shokh Koshon - is often associated with this period 8 .

The post-Mongolian period of development of Central Asia coincides with the creation of ethno-religious states in the region (Sunni-Timurids and Shaybanids, as well as Safavids in Iran). Numerous attacks by the Mongols and Turkic rulers in the name of Islam led to a real genocide of those whose faith did not fit into the "canonical" interpretation of this religion. Persecution of the Ismailis continued in the most recent period - with the creation of Afghanistan, which, one might say, competed with the Emirate of Bukhara in the subjugation and persecution of the Ismailis of the region. All this significantly reduced the influence of Ismailism in Central Asia. During the post-Mongolian period and at a later time, Ismailism was able to survive mainly due to the geographical remoteness and the existence of the institution of feasts, the structure of which (in terms of the concealment from the world of the head of the Ismaili community - the Imam of Time, when most community members did not know about the specific place of existence of their spiritual masters) reminiscent of Sufi tarikats.

By the middle of the 19th century, the "great game" started by Great Britain and Russia led to further fragmentation of the region and turned it into zones of interests of the great powers. In addition, Russian-British rivalry prevented the establishment of religious and cultural relations here. As a result, the territories with the Ismailis living on them were, as it were, divided between Russia, Afghanistan, Great Britain and China. And since then, the fate of the Ismailis has been closely linked with the political history of the regional nation-states. Gilgit and Chitral, as well as their sub-regions, formerly part of the British colonies, went to India, and later to Pakistan. Afghan Badakhshan has experienced (and is currently experiencing) a turbulent period in its history, from the days of the reign of Afghan royal dynasties - from Amir Abdurrahman Khan to Mohammed Dawood, ending with the communist regime (1979-1992) and subsequent wars between the Mujahideen and the Taliban (1992-2001 gg.). The Ismailis, living in the mountains of the Eastern Pamirs (Sarykol), were annexed to China and, along with its entire population, experienced a cultural revolution, militant atheism, and, since the 1980s, a relative cultural revival.

Let us now dwell on the situation and problems of the Ismailis who lived in tsarist Russia, and then in the Soviet Union. Their history is marked by endless ups and downs, when relatively calm times gave way to painful social upheavals. Here it is necessary to note the positive side: Russia saved the Ismailis from cruel repression and conversion to a foreign faith by their non-Ismaili neighbors. Based on early Russian sources, A.V. Postnikov gives an example from the life of the Ismailis of Badakhshan, which vividly testifies to the disasters of the local population as a result of the attacks of neighbors in the region, in turn caused by the domination and rivalry of imperial powers: "In 1889, the Afghans again conquered the deposited Shugnan and Rushan, and this conquest was accompanied In Central Asia, the population in the occupied areas was slaughtered without exception, the villages were burned, the fields were etched, etc. Leaving before the Afghans, some of the population of Shugnan went to Lake Yashilkul, assuming part of it to go to Sarykol (in China. - S.N.), partly to Osh, to the Russian borders. The Chinese authorities in Kashgar, fearing that the Afghans would not follow the Shughni to Sarykol, sent them to the lake. Yashilkul lanzu[the army] under the command of Chen-Dzarin, who by force forced the Shugnans to return to their homeland and warned the Afghans about their return, who came out to meet and cut all those who fled" 9 .

The suffering and persecution of the Ismailis, their struggle and perseverance are similarly described by one of the first researchers of Ismailism, U. Ivanov: “My friends in Europe, scientists, absolutely did not believe me when I wrote to them about this community. persecution, massacres, centuries of continued suppression and extermination could not destroy the community, which, even being at the limit, still managed to survive in the country, albeit in very small numbers.And only later, when my contacts with the Ismaili community became closer , I understood the reasons for this amazing vitality.This is an incomprehensible faith and loyalty to the traditions of their ancestors, and the extraordinary patience with which they endured troubles and hardships, without harboring any illusions about what awaits them in the future among the majority of the population that does not share their faith Reverently, with amazing care, for centuries they continued to maintain that Fire, which is spoken of in the Koran and which the Lord has always protected from His enemies, who tried to extinguish the flame. Rarely have I seen such astonishing devotion with which, in poor mud huts in mountain villages or in squalid villages in the desert lands, they have preserved their ancient traditions" 10 .

Tsarist Russia and the Soviet Union viewed Badakhshan (also called the Pamirs) as a clear example of the success of the socialist revolution in Muslim East and invested heavily in its restoration. Under Soviet rule (1917–1991), it was renamed the Gorno-Badakhshan Autonomous Region and became part of the Tajik Soviet Socialist Republic, in the state building of which the Ismailis played a significant role 11 . In Soviet times, modern schools, hospitals, cultural centers, power plants, roads, airports, a system of free education was created - from kindergarten to doctoral degrees. Literacy has become almost 100%: the number of those who can read and write has grown from 2% in 1913 to over 99% in 1984. Badakhshan occupied one of the first places among the republics and regions of the Soviet Union in terms of the number of people who graduated from universities, gave a start in life to a large number of highly educated professionals who made a significant contribution to the construction of Tajik society 12 . Improvements in health care, education, social security and the security system led to changes in the demographic sphere, contributed to the mobility of the population. Many Ismailis moved to the valleys of Tajikistan and other parts of the Soviet Union.

On the other hand, during the collectivization of agriculture in the 1920s, all land was nationalized, and the cultivation of certain crops, such as tobacco, was simply imposed on people. In the 1950s and 1960s, the forced migration of Ismailis from the mountainous regions to the valleys, to the south of the republic, and a sharp change in climatic conditions led to the death of thousands of people. Under various pretexts (unfounded accusations of bourgeois nationalism, disloyalty, labeling, for example, as an "agent" of British imperialism), representatives of the Ismaili political, intellectual and cultural elite also went through the Stalinist purges, which claimed the lives of many people. Moreover, the impact of socialist industrialization turned out to be ineffective: apart from a few power plants and light industry enterprises, no significant production capacities were introduced. The basic needs of people were satisfied by the receipt of goods from outside, since the local industry could not provide everything necessary. The departure of young people to other regions of the Soviet Union was encouraged due to the shortage of labor there. In addition, they also carried out a cultural revolution in the name of creating a "Soviet man of a new type" who would be above all religious, national and cultural "prejudices". The point was that in the end this "new Soviet man" would not differ much from today's educated Russian 13 . And although education was universal and free, its quality and significance for the development of the community were in doubt.

The Soviet government dealt the strongest blow in the spiritual sphere - it uprooted people's faith. Communists with admirable tenacity hung all sorts of labels on religion: "myth", "prejudice", "fanaticism". In 1936, the Tajik-Afghan border was closed, as a result of which the ties between the Ismailis of Tajikistan and their brothers and sisters in faith were severed. They could no longer maintain relations with their imam (spiritual leader) at the official level, but at the same time they never broke them. Under the pressure of militant atheism, local feasts either ended up in prison or left the country. Caliphs went underground, rituals were forbidden. During that period, the performance of the main religious rites that are desirable for believers, for example, sunnat prayers, hajj, go-kurban, fasting, or rituals such as janaza, hatna, nikah, charogravshan And madohoni(discussed below) was fraught with great risk.

In the time of Khrushchev, people were given some relief. When it became clear that beliefs could not be eradicated, the authorities changed tactics, maintaining and even intensifying their repressive policy towards religion: special official structures began to be created to fully control this area. Caliphs were appointed by the state, but despite this, religious practice remained a private matter and hidden from society. And yet the religiosity of the people increased. One of the clear lessons of the Soviet era is that it is impossible to eradicate people's beliefs by imposing any new theory on them as the highest and "scientific" truth 14 . The last decades of Soviet power testified to the failure of the ideas of the communists regarding the implementation of the principles of justice, equality and prosperity for the majority. This period is characterized by a complete systemic crisis, which manifested itself in the decline of the economy, education and spirituality of the people. As a result, Badakhshan, despite some significant changes and the implementation of a number of projects on its territory, remained the poorest part of the former Soviet Union.

In the 1980s and 1990s, inspired by the promise of perestroika and glasnost, the Ismailis began to actively participate in the political, cultural, and religious movements that were emerging everywhere. They marched along with the democratic, as well as with other Islamic forces in Tajikistan, but the latter lost the struggle for political power. As a result, many people died, significant material resources were spent. Many adherents of Ismailism became victims of the civil war, during which (and after it) many Ismailis who lived in the plains found refuge in Gorno-Badakhshan and other territories of the former Soviet Union. From 1992-1993, Badakhshan was cut off from the rest of Tajikistan and from other republics of the collapsed USSR and left to its own devices. It was at this time that many began to analyze recent events, recall the distant past, trying to understand the causes and sources of their disasters. How did it happen that a community of highly educated people ended up in poverty? How could such educated people believe the populist slogans that plunged the community into the abyss of an all-destroying civil war? What will happen to us now? Will the old feud start again? How to build relationships with others in Tajikistan and Russia? How to feed the population, whose number has noticeably increased during the years of Soviet power, including at the expense of displaced persons? These are the main questions that worried people at that time.

However, the post-Soviet period was marked by the arrival of good news, as well as a massive revival caused by the fact that the Aga Khan Development Network began its activity in Badakhshan, ties were established with the Imam and with the global Ismaili community. Since 1993, the Aga Khan Foundation has provided the population of the Gorno-Badakhshan Autonomous Region with food and clothing, which saved its inhabitants from a humanitarian catastrophe 15 . Since then, the Aga Khan Foundation has been providing enormous assistance to local authorities, in particular, attracting the broad masses of the population to build a new society, including technical support for ongoing reforms, and this is land privatization, technological support for agriculture, improving healthcare, improving the communication system, energy systems, investing in the development of small businesses and small-scale production. The Fund's participation in the support and development of the education system has become decisive in the years of independence. Since 1997, the structures of the Aga Khan have been assisting the Regional Department of Education in improving the professionalism of teachers, strengthening the leadership of educational institutions, involving parents and the entire community in the development of the education system, in particular, they allocate funds for the creation of a revolving educational fund and the reconstruction of the Institute for the Improvement of Teachers in Khorog.

Let's take a look at some facts. This foundation provides an annual scholarship to students of Khorog state university for their bachelor's degree in Moscow and Bishkek. Together with the Aga Khan University, it assists in the training of teaching and management staff of educational institutions of the Gorno-Badakhshan Autonomous Region, invites foreign lecturers, and participates in master's courses at the Institute for the Development of Education of the aforementioned university. In 1999, with the support of the Education Development Organization established by the Aga Khan, the first private school was opened in Gorno-Badakhshan. In response to the request of the Tajik intelligentsia, the Aga Khan Trust (Foundation) for Culture developed a humanitarian program for Central Asia. The purpose of this project is to consolidate the successes achieved by the efforts of the three civilizations that have come into contact in the region: Islam, the Soviet system and Western democracy, to fill the vacuum created by the disappearance of communist ideology. In 1996, the London Institute of Ismaili Studies launched an initiative to implement in Tajikistan major project in the field of education, the essence of which is the harmonious development of citizens through the teaching of various sciences and ethics. To implement this project, it is planned to use the capabilities of the existing education system and attract existing teachers. The developed course includes textbooks, manuals for practical exercises, guides for teachers and parents. In addition, the Institute of Ismaili Studies provides scholarships to train a large number of students from the Central Asian states in order to master the basics of knowledge in the humanities and in the field of Ismailism, so that these young people can subsequently receive higher education in Western countries. In 2001, the University of Central Asia was founded in the capitals of some republics of the region - the first educational institution engaged in the study of the life of mountain peoples (however, the largest center was created in Khorog).

For the inhabitants of the region, the visits to the region (in 1995 and 1998) of His Highness the Aga Khan IV became very important events. For the first time in many centuries, the Ismailis of Badakhshan met with their Imam of the Time. These visits turned out to be very significant also in connection with the fact that they coincided with the spiritual expectations of the morally broken population of Badakhshan, who were hardly recovering from the recent bloodshed, human casualties and great material damage. Here is what one of the local residents said about this during the study of the life and work of Badakhshan teachers conducted by the author of this article: “Some thought that as a result of our defeat in the civil war, we would either die out or become someone’s slaves. But with the arrival to us Imoma we all realized that although we are a small and very poor people, we have a strong protector and spiritual leader.From 1993 to 1997 there were no big problems with food.In addition, the Aga Khan Foundation provided us with clothes , shoes, textbooks. We teachers were very touched by the words of Khozir Imom 17 when, in his speech on the need and importance of education, he called the work of a teacher the noblest of professions. He asked us to continue our work and strive for knowledge ... " 18

During his visits to Tajikistan, His Highness the Aga Khan emphasized the important role of peaceful coexistence, education and ethical education. And the spiritual, financial, material support from the Aga Khan Development Network, its contribution to strengthening the education system helped the Pamiris to join post-war Tajikistan as a revived and firmly standing community.

In addition to many other changes, the visits of the Aga Khan have strengthened the people of Gorno-Badakhshan in their abilities, revived hope and made a huge contribution to the process of peaceful development. In addition, the arrival of the Imam contributed to the strengthening of relations between the Ismailis and their non-Ismaili neighbors in both Tajik and Afghan Badakhshan. One of the participants in the implementation of the program, an adherent of Ismailism, told M. Khan about these improvements: “Fortunately, in Badakhshan we no longer face manifestations of hostility and persecution on religious grounds, unlike the situation of Ismailis in other regions. In the same village Ismailis and Sunnis live peacefully.I will give such an example.While waiting for the arrival of Khazir Imam in Ishkashim in 1998, the Sunnis worked side by side with the Ismailis, they also dragged stones in the hem for the construction of scaffolds that were erected for his performance.On the day of the arrival of the Imam, not only the Ismailis but the Sunnis and their children walked all together at three o'clock in the morning, and then sat under the scorching sun" 19 .

So that there is no doubt about the authenticity of these words, the author of this article quotes a statement from a person who is not an Ismaili: “Our mullahs were completely puzzled when they saw an endless stream of trailers with goods ... they were carrying and carrying necessities directly from America and Canada, and absolutely free. It changed their attitude towards the Ismailis. They stopped treating them as kafirs. They stopped forbidding us to marry girls from Rushan and Shugnan. They perceived the Aga Khan as a caring and blessed Muslim" 20 .

This is the reaction to the activities of the Aga Khan Foundation in implementing an assistance program aimed at promoting the peaceful coexistence of representatives of different religious movements. This statement is especially important in the post-Soviet period, when certain forces are trying to fan the old enmity, pursuing their own political goals.

Today, about 200 thousand Ismailis live in Gorno-Badakhshan and the same number in the rest of Tajikistan. In addition, many emigrated to Kyrgyzstan (to Osh and Bishkek), Kazakhstan (to Almaty) and Russia (to Moscow, St. Petersburg, Saratov and other cities).

Specific Features of the Ismaili Community of the Gorno-Badakhshan Autonomy

The Ismailis of Badakhshan consider themselves a historically legitimate part of muslim ummah, which is confirmed not only by their adherence to the general principles of Islam, but also by the fact that they are led by the Imam, as well as the legacy of their preacher Nasir Khosrov and his students of different centuries. Despite the fact that Ismailis are a minority of the population in the Central Asian countries, they managed to establish friendly relations with the majority of Muslims in the region who are not supporters of Ismailism.

At the same time, the Ismailis of the region constitute a significant majority in their own geographical areas, the authorities here are represented by adherents of the Ismaili creed, and the legal norms of those states in which the community lives are respected. First, all this allowed the Ismailis to preserve their own identity. Secondly, following the traditions of Nasir Khosrov, they live mainly in mountainous areas, which creates rather big problems for the development of the community and its connection with the rest of the world. Thirdly, the important principles of the teachings of the great thinker and philosopher Nasir Khosrov are the desire for knowledge, the development of education, and intellect. Here we see a synthesis of the revelations of Islam and the ideas of Neoplatonism 21 , while the development of the intellect became the central principle of the Fatimid period 22 . Education and intellect are seen as powerful means that allow the community to withstand with honor such phenomena of the market economy and neoliberalism in post-Soviet Tajikistan as the pursuit of profit, consumerism, individualism, competition, etc., to preserve the intellectual and ethical aspects as central to the existence and development of the community . Fourthly, the Ismailis of Tajikistan - one of the oldest Ismaili communities - creatively assimilated some pre-Islamic Mithraic, Zoroastrian rites and rituals of a number of other religions. These traditions have become so ingrained in the Ismaili doctrine that some scholars consider them originally Islamic 23 .

One of these traditions is charogravshan (cir-pithid in the Shughni language 24). People gather in the house of the deceased on the third day after his death, sing songs in the genre of "madohoni" (religious and philosophical chanting of God) based on poems by famous poets of the past: Rumi, Hafiz, Nasir Khosrov, Attar, Sanoy, etc. By the end of the ceremony, a candle is lit from the fat and wool of a freshly killed ram, accompanying all this with a recitative special prayers. It is believed that with their help, as well as thanks to the flame of a candle and religious poetry, the soul of the deceased will be cleansed, leave the home and find eternal rest.

Another interesting detail is the special architecture of the Pamir house ( chid or chod in local languages). According to some historians, its five pillars, formerly named after Mithraic or Zoroastrian angels, are given the names of members of the Holy Family: the Prophet Muhammad, his daughter Fatima, his cousin and son-in-law Imam Ali, and their children Hasan and Hussein. The Ismailis of Badakhshan also celebrate Navruz, celebrated throughout Tajikistan. Since the visit to Badakhshan of His Highness the Aga Khan (1995), local Ismailis have been celebrating May 25 ruz nur(Day of light). On this holiday, the unity of religion and culture takes place. And finally, the Tajik Ismailis follow some Sufi traditions - first of all, this is the worship of tombs and the veneration Mazars(the tombs of saints), which allowed them to maintain their identity and connection with God in the Soviet era, when the authorities fought against religion.

The rapid change brought about by the sudden collapse of the Soviet Union and the development of market relations took the populations of all the former Soviet republics by surprise, including the Ismailis of Tajikistan and the autonomous Badakhshan, who, among other things, survived the horrors of civil war. In addition to the positive aspects that we spoke about above, these changes led to the emergence of a number of new problems: poverty, unemployment, armed conflicts, drug trafficking, increased migration, and so on. Today's adherence to the values ​​of neoliberalism and the free market (individualistic approach, competition, greed, commercialization of values) worsen the material situation of ethnic minorities and marginalized communities, already living in adverse physical, geographical and economic conditions. Nevertheless, despite all this, love for their Imam, faith in him and the assistance provided by him, as well as the cooperation of the Aga Khan Development Network with local authorities, support from other international structures around the world, inspire confidence in the Ismailis of Badakhshan that that in the future they will be able to make a positive contribution to the development of their societies, find their place in the Muslim community of the planet and in the world community as a whole. And this is quite realistic, given the preserved traditions of the Ismailis, their intellectual capabilities, historical contribution, tolerance, ability to work hard and endure adversity.

1 See: Bennigsen A. Mystics and Commissars: Sufism in the Soviet Union. London: C. Hurst & Company, 1985.
2 See: Daftary, F. Ismailis. Their History and Doctrines, Cambridge University Press, Cambridge, 1990.
3 Hujat (da'i) - one of the main figures in the Ismaili hierarchy, a preacher of Ismailism. At a certain time, it serves as evidence (better to say, proof) of the will of God on Earth. Hujat also means the rank immediately following imam. Ismaili doctrine divides the Earth into 12 regions; at the top rung of the Ismaili hierarchical ladder of each region stands a hujat (see: Poonawala I. Ismaili ta "wil of the Qur" an. In: Approaches to the History of the Interpretations of the Qur`an / Ed. by A. Rippin. Oxford: Clarendon Press, 1988. P. 216).
4 Rudaki (856-941) - the founder of poetry in Farsi.
5 Abu Ali ibn Sina (980-1037) - was born in Bukhara in an Ismaili family. For Firdousi's belonging to the Ismailis, see his comedy about the Ghaznevid sultan Mahmud.
6 Arabzoda N. Nasir Khosrov. The study of philosophical theories. Dushanbe: Maorif, 1994. P. 41 (in Taj.).
7 See: Hunsberger A. Nasir Khusraw. The Ruby of Badakhshan. A Portrait of the Persian Poet, Traveler and Philosopher. London: IB. Tauris in association with the Institute of Ismaili Studies, 2000.
8 See: Boldyrev A. History of Badakhshan. L .: Publishing house of the Leningrad University, 1959.
9 Postnikov A.V. Fight on the "Roof of the World": politicians, intelligence officers and geographers in the struggle for the Pamirs in the 19th century (monograph in documents) / Common. ed. and foreword. V.S. Myasnikov. M.: Monuments of historical thought, 2001. P. 273-274.
10 Ivanow W. My First Meeting with the Ismailis in Persia. In: Shi "a Imami Ismailia Association for Tanzania, Dar es Salam Committee, Read and Know, Dar es Salam, s.a. P. 3-4.
11 See: Masov R. The History of National Catastrophe. Minneapolis: University of Minneapolis, 1996.
12 See: Nazarshoev M., Nazarshoev N. Sokhtmoni madani dar Badakhsoni Soveti (Cultural construction in Soviet Badakhshan). Dushanbe: Maorif, 1984 (in Taj.).
13 See: Belkanov N. Russian Education for Non-Russian Peoples. A Sample of Colonial Policy? // Russian Education and Society, 1997, Vol. 39, no. 9. P. 29.
14 Niyozov S. Understanding Teaching in Post-Soviet, Rural and Mountainous Tajikistan: Case Studies of Teachers’ Life and Work. Unpublished Ph. D. Thesis. Toronto: University of Toronto, 2001, pp. 138-139.
15 It is hard to even imagine what would have happened to Gorno-Badakhshan and even to Tajikistan without outside help. Since 1993, only in Gorno-Badakhshan alone, several international organizations have been fighting hunger and epidemics - the Aga Khan Development Network, the UN World Food Programme, Doctors Without Borders, the Red Cross, the Red Crescent, the humanitarian organization Save the Children.
16 For more details on the Aga Khan's visits to Tajikistan, see Ismaili (London), 1995.
17 Khozir Imom or Khazir Imam (Imam of the Time) is a theosophical concept in Ismailism, meaning the eternal truth: the Imam of the Time is the spiritual leader of Muslims from the day of the death of the Prophet Muhammad.
18 Niyozov S. Op. cit.
19 Khan M. Ismaili Traditions in Nasir Khusraw Context: A Study of the Ismaili Practices in Afghan Badakshan. An Internal Report Available at the Institute of Ismaili Studies. London, UK, s.a., p. 105.
20 Niyozov S. Op. cit. P. 135.
21 See: Hunsberger A. Op. cit.; Poonawala I. Op. cit. P. 199-222.
22 See: Halm H. The Fatimids and their Traditions of Learning. London: IB. Tauris in association with the IIS, 1993.
23 See: Hunzai N. Chiraghi Rawshan. Karachi: Khonai Hikmat, 1993. P. 11.
24 Shugnan is one of the main national languages ​​in Badakhshan.

Imagine that of all the sources devoted, for example, to Christianity or Islam, you only have access to the writings of the ideological rivals of these religious systems. Will your understanding of these world religions be complete if it is based only on such texts? That is why the study of religious movements that were in opposition to the generally accepted dogma is a separate difficulty. This statement is applicable to the Ismaili community, which is quite significant for the history of Islam, because until recently we were only aware of writings that condemned this teaching. In addition, a whole circle of legends and traditions developed around the Ismailis, both in the Muslim world and in Europe. But how true were these stories?

Mausoleum of Imam Hussein in Karbala / photo source: wikipedia.org

Split after split

The first turmoil in the growing Muslim community, which began because of disagreements over the issue of succession to power, led to a split into two camps - supporters of the victorious caliph Muawiyah, who later received the name Sunnis, and Ali's adherents, called Shiites. The latter believed that only a descendant of the Prophet Muhammad could be the true ruler of the Muslims, and since he had no male heirs, after his death, the community was to be headed by the closest relative - his cousin and son-in-law Ali.

Shiites believe that after the death of Ali, the only legitimate rulers of the Muslim community are the imams - the descendants of Ali from his marriage to Fatima, the daughter of the prophet. According to the Sunnis, the Caliph is the head of all Muslims, but his power is only secular. Shiites, on the other hand, believe that the imam has not only all the secular power, but also is the bearer of secret knowledge, the interpreter of Sharia. This ability, from the point of view of the Shiites, is granted only to the descendants of Ali, since it is they who are the successors of the family of Muhammad and, therefore, the bearers of his grace.

Image of the events in Karbala in the tekie Moaven al-Molk in Kermanshah / photo source: rajanews.com

After the martyrdom of the third Imam Hussein near Karbala (680), his descendants decided to refrain from active participation in political life Caliphate. They led a secluded and pious life, devoting themselves to the study of the Qur'an and hadith. However, even in such an atmosphere, conflicts arose. One of the largest was formed around the figure of the successor of the sixth imam, Jafar Sadiq. Initially, he wanted to transfer power over the community to his eldest son Ismail, but then he suddenly changed his mind in favor of the youngest son of Musa al-Kazim. Some researchers believe that the reason for this was the sharp position of Ismail in relation to the power of the caliphs.

Further events acquired a mysterious character - Ismail dies under strange circumstances, and Jafar has to announce the death of his son as widely as possible. However, some of Ismail's supporters do not believe in his death. They believe that he did not die, but went into "concealment" (ġaybat) and will appear only at the end of time. They named their son Ismail Muhammad as the head of their community. So among the Shiites there was a split, as a result of which the religious doctrine of the Ismailis was formed.

Secret call

The Ismaili community found itself in the position of "strangers among strangers" - despite the fact that Shiite movements played a huge role in the success of the Abbasid revolution, they never managed to get power into their own hands. The Ismailis, on the other hand, had disagreements not only with the Sunni caliphs, but also with their seemingly Shiite allies. Therefore, already at an early stage of the existence of the community, several key rules for it were formulated - concealment of one's true faith (taqīya) and secret propaganda of one's views, or "call" (daʻva).

Gold coin of Abdallah al-Mahdi / photo source: wikipedia.org

The environment for Ismaili propaganda was successfully chosen - first of all, they were guided by the poorest sections of the population, who, despite the promises of the Abbasid agents, did not improve their situation in any way. Ismaili preachers, hoping for the imminent arrival of a hidden imam and the beginning of an era of justice, actively persuaded many of their listeners to join their ranks and thereby attracted the attention of the authorities.

heyday

In 899, one of the descendants of Ismail, who took the name of Abdallah al-Mahdi, became the head of the Ismaili community. First of all, he sent out new instructions to preachers - now the head of the community was considered an imam, Ismail's spiritual heir and a bearer of secret knowledge. Naturally, this change in doctrine led to divisions in the community, but the new leader acted decisively. The propaganda led to an Ismaili uprising in Syria, from which Abdallah tried to disassociate himself. It did not work out: the rebels were defeated, and the head of the community, for whom the hunt began, was forced to flee to North Africa, where he pretended to be a merchant for a long time.

In Africa, a local preacher achieved great success, who managed to win over the Berbers from the Kutama tribe to his side. While Abdallah was hiding from the local rulers of the Aghlabids, the Berbers took city after city and, in the end, after capturing Kairavan, the capital of the dynasty, they forced the last Aghlabid emir to flee the country. In 909, the accession of a new dynasty of the Fatimids (leading their family from the daughter of the prophet Fatima) was announced, and Abdallah al-Mahdi became the first caliph.

Map of the Fatimid Caliphate / photo source: scowlliviz.blogspot.ru

The main goal for the new state was to seize the fertile lands of Egypt. The first attempts were made during the reign of al-Mahdi, but the Fatimids achieved success only after almost 70 years. An army of thousands under the leadership of Jauhar al-Sakali, a Sicilian of Greek origin, won a series of victories in 969 and captured the city of Fustat. The Fatimid caliph arrived there in 972 and nearby founded the new capital of his state - Cairo.

In the Fatimid state, Ismailism was declared an official creed, and its adherents were allowed to openly profess their practices. It was there that many ordinary members of the Ismaili communities rushed from all over the Muslim world. However, even when they came to power, the Fatimid caliphs-imams not only did not stop, but even strengthened the “call”.

community structure

The territory that was not under the rule of the Fatimids was divided into regions called "islands" (jazīra). Ismaili preachers operated in each of the "islands" - of course, each of them could not act openly, because with the strengthening of the Fatimid Caliphate, additional attention was riveted to its agents. The preacher singled out from among his parishioners those who were especially interested in Ismaili teachings, and over time they became full members of the community.

Modern Ismailis / photo source: okhowah.ir

At the head of each of the "islands" was a preacher of a higher rank - he was called "proof" (ḥujjat). He, in turn, had several assistants, one of whom bore the title of "crusher" (mukasir), since it was his duty to destroy the old views of the newly converted Ismaili. The "headquarters" of the Ismaili propaganda was in Cairo, and all the "evidence" was subordinate to the main preacher.

New split

It is believed that the era of the Fatimid Caliphate was a golden age in the history of Ismailism. However, it was precisely at this time that another division within the community dates back. At the end of the 11th century, Caliph al-Mustansir deprived his eldest son Nizar of the right to inherit and appointed his younger brother Mustali as his successor. Nizar did not agree with this decision and after the death of his father began an armed struggle for the throne. His rivals took over and executed Nizar, but part of the Ismailis still believed that it was Nizar who was the legitimate head of the community. Thus, another split occurred in Ismailism - into Nizarites and Mustalites.

Nizar was supported by the Ismailis of Syria, Iraq and Persia, and one of his most famous supporters was the talented preacher Hassan ibn Sabbah. It was his Ismaili community that gained the greatest fame in the world and became a source of inspiration for many legends and myths. It was the assassins, the “ruthless killers”, drugged by drugs and the speeches of the “old man of the mountain”, who promised them heavenly places, for a long time became the “calling card” of Ismailism, although, as we can see, these tales of European travelers have little in common with reality.

materials

Imami Shiite Islam was the basis on which other currents and sects were formed over the centuries. As a rule, doctrinal differences between them boiled down to a dispute about the number of revered imams, although this dispute often led to more significant changes in the dogma and principles of activity of one or another of the Shiite sects.

The first split among the Shiites occurred in the 7th century, when, after the martyrdom of Hussein, a dispute arose over the fourth imam.

A group of Shiites, led by Kaysan, proclaimed the fourth imam to his half-brother Hussein, Ali's son from a concubine. The Kaisanite movement did not receive noticeable support even by the 11th century. ceased to exist. The next split was connected with the name of Zeid, whom his supporters proclaimed the fifth imam. Although Zeid was killed in a battle with the Umayyads in 740, his supporters formed the Zaidi sect, which established itself in northern Iran and lasted for about three centuries. The Zaidis were close to the Mutazilites and Kharijites, opposed the deification of leaders and for the right of every pious Muslim to become the supreme imam. At the end of the ninth century the Zaidis settled in Yemen, where their descendants still live today (in northern Iran, the remnants of the Zaidis are known as the Noktavites).

The largest and most significant split occurred in the middle of the 8th century, when the sixth Imam of the Shiites, Jafar, deprived his eldest son Ismail of the right to become the seventh imam in favor of his other son. The Shiites who disagreed with this decision rallied around the disgraced Ismail and declared him the seventh imam, which marked the beginning of the creation of a new and very peculiar Ismaili doctrine. Ismailism is a fundamentally new trend of thought in Shia Islam, borrowing a lot both from Neoplatonism (more precisely, from Orphic-Pythagorean ancient Greek philosophy), and from Zoroastrianism with its cult of the sacred seven and Indian teachings about karma, rebirth, Brahman-Absolute.

According to the teachings of the Ismailis, the hypostasis of the Supreme Deity, Allah, is the World Mind, which has all the divine attributes. Its manifestation in the phenomenal-sensual world is the prophets, of which there are seven: Adam, Noah, Abraham, Moses, Jesus, Muhammad and Ismail. The emanation of the World Mind is the World Soul; she, in turn, is responsible for the creation of matter and life, including man. Its manifestation is the seven imams, the interpreters of the seven prophets. According to the number of prophets and imams, history is also divided into seven periods, in the process of changing which the living is born and dies according to the law of rebirth. The goal of existence among the Ismailis is the achievement of higher knowledge (the allegory of knowledge is heaven, ignorance is hell). Achieving it leads to salvation, which is equal to the return to the World Mind, i.e. to cessation and rebirth.

The complex esoteric teaching of the Ismailis assumed seven degrees of knowledge, and the highest of them were accessible only to a few and shrouded in an aura of mystery. For the vast majority of the Ismailis, the essence of the teaching was simply the expectation of the Mahdi with his realm of higher true knowledge and the path to salvation. At the turn of the IX-X centuries. this Ismaili Mahdi was more and more definitely associated with the hidden Imam of the Shiite-Imamits, which, in particular, was used by a certain Ubeydallah, who at the beginning of the tenth century. pretended to be the Mahdi and founded the Fatimid Caliphate with the help of the North African Berbers, which existed with its center in Egypt until 1171. Ubeydallah and his descendants, who pretended to be Alids, played an important role in strengthening and developing Ismailism as an influential trend of Shia thought. This movement soon also broke up into several sects, some of which were distinguished by extreme, very radical norms of behavior.

Ismaili sects. Assassins. In 869, a detachment of the Ismailis, led by Karmat, joined the uprising of the Zanzibar slaves, the Zinj, during which the former slaves themselves turned into slave owners, with even greater ferocity oppressing all those they converted into slavery. The Karmats advocated equality and egalitarian distribution, but at the same time maintained and even increased the number of slaves working for them. They were distinguished by extreme fanaticism and intolerance. In 889, they took control of Bahrain, creating their own state there, but the policy of intolerance and brutal raids on neighbors ultimately led to the collapse of this state and the disappearance of the Qarmatians at the turn of the 11th-12th centuries.

The fate of another Ismaili sect, the Druze, turned out to be more favorable. The followers of Darazi, who deified the Fatimid caliph Hakim (996-1021), who was by no means distinguished by piety and virtues, the Druze believed that a new cycle of emanation of the World Mind began with Hakim. After the mysterious disappearance of Hakim (he did not return from a walk - only his donkey and clothes were found), he began to be considered a hidden imam, Mahdi. The Druzes, who settled in the mountainous regions of Syria and Lebanon, formed a closed community of fellow believers. Without showing intolerance towards Sunni neighbors and actively using the method of taqiyi on occasion, the Druze are distinguished by an extreme degree of deification of Hakim as the incarnation of Allah, they believe in the transmigration of souls and are devoted to their spiritual leaders, who alone take part in the most important and shrouded in mystery religious ceremonies.

At the end of the XI century. The Fatimid caliph Mustansir deprived his eldest son Nizar of the right to inherit in favor of another son, Mustali. In the ensuing strife, Nizar was killed. Supporters of Mustansir remained in Egypt and Syria, while the followers of the murdered man, the Nizari, migrated to the north of Iran, where the harsh mountain castle of Alamut became the religious center of the new sect. The Nizari who settled in the area of ​​Alamut created the "Ismaili state" here - a strictly organized and disciplined sect, organizationally close to the Sufi orders. But, unlike those striving to merge with Allah and opposed the infidel Sufis, the Nizari set themselves the goal of educating and using fanatics of faith, fidayins, simply murderers for political purposes. Surrounded by an atmosphere of secrecy, the Nizari sheikhs sought to instill in their followers a readiness for self-sacrifice and unquestioning obedience to the order of a leader whom none of the fedayeen knew by sight. Instilling in future Fidains that death in the name of faith is a direct road to paradise, the mentors of the young men stimulated their zeal with hashish; the disciples, driven under his influence, were sometimes led into a secretly arranged garden, where beautiful girls greeted them kindly. Being fully confident that they had been to paradise, the young men did not doubt the truth of the words of their mentors and were ready to do anything to earn a pass to paradise. From the word "hashish" the fidayins and the entire sect of the Nizari began to be called hashashins, from which the word assassins appeared in European transcription (fr.- "the killers").

Ready for anything and invigorating themselves with hashish, the assassins, on the instructions of the sheikh, penetrated the enemy camp and killed the intended victim with an accurate blow of the dagger. The growing influence of the sect and the horror of the unpredictable actions of the assassins contributed to the creation of an atmosphere of fear around the impregnable castle of Alamut with its virtually deified sheikhs. Only in 1256 the Ismaili state was destroyed along with the castle by the Mongol troops of Hulagu. The remnants of the Nizarits, having lost their ardor and ceased to train cadres of assassins, migrated to India, where they still exist today, led by an imam who bears the title of Aga Khan. It should be noted that the authority of the Aga Khan is unusually high, not only among the Nizari, but also among many other branches and sects of the Ismailis, who see him as their spiritual head.

Alawites and Ali-ilahs

A special position among all Shiite sects is occupied by two of them, close in character to each other, Alawites and Ali-Ilahi. Both of them deify Ali and put him, almost next to Allah. Alawites appeared in the 9th century. as the sect of the founder of this doctrine, Nusayr. Nusair's teachings combined astral cults, belief in the transmigration of souls, and elements of Christianity. The Alawites believe that once all their souls were stars. Ali placed them in people, but after death, the souls of the righteous will again become stars and merge with the divine Ali, while the souls of sinners will move into animals. Alawites read christian gospels, take communion with bread and wine, often bear Christian names. The sect has its own holy book, compiled on the basis of the Koran, but all its wisdom is available only to the initiates. Up to the present day in Syria, Lebanon, Turkey, there are many followers of this sect.

The Ali-ilakhi sect arose much later, approximately in the 15th-17th centuries, and its adherents were most of all among the Kurds, Turks, Iranians and Afghans. Her teachings were influenced by Ismaili theories about the seven prophets and imams. The essence of the dogmas of the sect is that Ali is the embodiment of Allah and divine truth, that it is he who is embodied in all the prophets and imams and will appear in the form of the Mahdi. Like the Alawites, the Ali-ilahs believe in the transmigration of souls and do not recognize heaven and hell. An essential role in their teaching is played by the thesis about the struggle in man of two principles - reason and passion. Their rites, like those of the Alawites, are to some extent close to Christian ones.

Tajik Ismaili Muslims live in Gorno-Badakhshan. From the Tajiks-Sunnis living in the valley part of Tajikistan, the Pamirs are distinguished by their language, religious direction, as well as rituals and traditions.

Ismaili believers consider the Aga Khan the successor of the Prophet Muhammad.

According to one version, the Ismaili sect broke away from the Shiite branch of Islam in the 8th century after Ismail, the eldest son of the sixth Shiite imam, Jafar al-Sadiq, was deprived of the right to inherit.

However, those who disagreed with this decision continued to consider him the seventh imam. They formed their own sect, where they honor the descendants of Ismail, who are called the Aga Khan.

holy stone

90-year-old Pochvari Bovarov thanks God that he lived to see the Ismaili imam. For Ismaili Muslims, every imam is a living embodiment of the prophet.

Praise God and just pray Pochvari comes to Hamaisang. This is a huge boulder.

"You need to know how to behave in a holy place. You need to kiss the stone three times, pray, and leave some sweets or money before leaving. Maybe someone will really need them, take them for themselves, and say "thank you" to you, " explains Pochvari.

According to local belief, clay taken from a holy place will help overcome all troubles and illnesses.

originality

The Ismaili community in Tajikistan is small. As Professor Shodikhon Yusufbekov explains, Pamir Ismailism is a mixture of Islam with ancient Aryan religions.

"Ismailism in the Pamirs is very different from the Ismailism professed by the Ismailis of the whole world. In the Ismailism of the Pamirs, there are many borrowings from the Aryan religions that existed before the adoption of Islam by the highlanders," says Professor Yusufbekov.

"Fleeing from persecution, the followers of Imam Ismail reached the Pamirs. The inhabitants of Badakhshan were quite loyal to the first Ismaili Muslims. So the population of the region converted to Islam," he adds.

Until recently, old people hid photographs of their imam Aga Khan in their homes, fearing persecution by the Soviet authorities. This fear lives in the soul to this day, - admits the Pamir Caliph Asomiddin Mirzomiddinov.

"My father was a clergyman. For this reason, I always had problems at work - checks, searches, conversations ... Relatives were sent to Siberia in the 1930s for their beliefs. We don't even know where they are buried," he remembers.

Asomiddin Mirzomiddinov is a feast in the third generation. So in the Pamirs they call especially revered people who have received a secular and religious education.

persecution

The most famous Pamir feasts of the Soviet era were repressed. Some feasts emigrated out of fear of persecution. And the knowledge that was previously passed down from generation to generation was lost.

Today there are almost no feasts left in Badakhshan. They were replaced by caliphs - local clerics. As Professor Shodikhon Yusufbekov explains, residents turn to them with a variety of questions.

“People remembered their peers. They worshiped them. Somehow they kept in touch. But there was certainly pressure on the peers, especially in the 30s of the last century,” says Shodikhon Yusufbekov.

prayer houses

Tajik Ismailis do not attend traditional mosques. Sunnis and Shiites consider them sectarians.

Mosques for the Ismailis of the Pamirs replace prayer houses - jamoathona. Anabsho Shonazarov is the keeper of one of these houses in the high valley of Huf.

"This is a very ancient prayer house. In Soviet times, it was destroyed. The place was empty for a long time, but none of the villagers dared to start building here, fearing God's punishment. They tried to bypass this site and treated it like a holy place," recalls Anabsho.

"After the collapse of the Soviet Union, I rebuilt a prayer house on this site, and now anyone can come here at any time and pray," he adds.

Each prayer house has one photo of the current Ismaili Imam, as well as Ali, the closest associate of the Prophet Muhammad.

A mandatory attribute of a prayer house is a wick. It is burned on important religious occasions.

However, many Pamir villages do not have prayer houses, and therefore in last years there was a tradition to gather for Friday prayers - jumanamoz - in turn at the villagers' homes.

Equality

In the Pamirs, women and men usually pray together. According to one of the villagers, Gulbek, after the religious part of jumanamoz, they jointly solve everyday problems.

"We have complete equality. We are one before God and therefore there is no division," he says.

The local caliph visits the Ismaili center weekly. There he is instructed on what conversations to have with the flock during public prayers, how to pray and what to read.

According to Yermahmad, Soviet years believers had a very difficult time.

"The Communist Party forbade prayer. We did it secretly. But after Mikhail Gorbachev's perestroika, the Communists read the prayer with us," he recalls.

Before the Bolshevik revolution, the highlanders, who never left their native villages, knew practically nothing about what was happening in the world.

The idea of ​​what is behind their native mountains, they received from the stories of feasts that were in Afghanistan and India. They went there, and more often - went on foot - on a pilgrimage to the Ismaili Imam Aga Khan.

They returned with his photographs and pharmacies - instructions.

So in the house of a resident of the village of Pish Gulchekhra Inoyatbekova, an old photograph of the grandfather of the current Ismaili Imam appeared.

"If someone was abroad, he brought foreign magazines. And they often wrote about our imam and even photographs were printed. We took care of these magazines as a shrine. God forbid, they would have found out in the police. We would definitely have lost our jobs . That would be the lightest punishment,” recalls Gulchehra.

According to many residents of the Tajik Gorno-Badakhshan, Karim Aga Khan saved the population of the mountainous region from starvation during the civil war in Tajikistan from 1992 to 1997. Therefore, to this day in the Pamirs it is felt that the inhabitants treat their spiritual leader with special respect.