Ziyarat (from the Arabic زِيارة — ziyāra, meaning “visit”) is a time-honored pilgrimage to sacred sites, including the graves of revered Muslim saints or natural landmarks entwined with folklore about the lives and deeds of historical figures or legendary characters.
From the perspective of orthodox Islam, the practice of ziyarat holds a somewhat ambiguous status. Faithful Muslims are prohibited from worshipping anyone other than Allah and are required to undertake only the obligatory Hajj pilgrimage to Mecca. During the time of the Prophet Muhammad, his followers were initially strictly forbidden from visiting graves, likely as a means to eradicate ancestor worship and other pagan beliefs prevalent among the Arabs and surrounding nomadic tribes. However, as Islam began to spread rapidly, Muhammad later permitted visits to the graves of one’s own relatives and companions in faith, serving as a reminder of the transience of human life, the inevitability of death, and the promise of an afterlife. Importantly, the Prophet maintained the prohibition against turning graves into sites of worship, adorning tombstones, or performing sacrifices near them.
The further expansion of Islam beyond the Arabian Peninsula brought the new religion into contact with ancient Eastern civilizations, which had millennia-old, deeply rooted cultic practices, burial rituals, and rich mythologies. In many cases, strict prohibitions, fiery sermons, and the physical destruction of pagan shrines and temples belonging to other religions did not significantly alter the traditional beliefs and customs of local populations.
Although Islam firmly established itself in Central Asia relatively quickly—between the late 7th and late 8th centuries—various elements of pre-Islamic rituals have persisted in Uzbekistan almost to the present day. Beginning in the 10th century, the activities of Sufi brotherhoods helped to introduce the masses to the Islamic faith and reconcile traditional customs and beliefs with the stringent demands of monotheism. Sufis, the mystics of Islam, incorporated into Muslim theology the concept of awliya—devout individuals who, through their piety and unique religious fervor, attained the status of “close friends of God.” As such, they were seen as intercessors before the Almighty for the everyday needs of ordinary people, fulfilling nearly the same roles that lesser deities had played in the local pantheons of Zoroastrianism, shamanism, and older indigenous beliefs. Sheikhs—elders and mentors of Sufi communities, as well as wandering dervishes and hermits—intentionally chose to live and perform miraculous deeds in places revered by the people long before the advent of Islam.
Legends and myths, rooted in the most ancient local religious cults—such as the veneration of water, earth, vegetation, elemental forces, and local spirits—transformed into pious tales. The mazars (tombs of Sufi ascetics) or qadam-goh (places believed to have been visited by legendary figures from the Bible and the Quran) became objects of official Muslim veneration. This process, which began in the early Middle Ages, continued robustly into the 19th and even 20th centuries.
During the Soviet era, when communist ideology suppressed official religious life, the tradition of ziyarat in Uzbekistan intensified, as it was one of the least regulated practices by both the Muslim clergy and secular authorities at that time. Moreover, in the pragmatic mindset of ordinary people, there was little room for leisure—such as mass tourism or even simply enjoying nature. Instead, pilgrimage to “holy” sites allowed individuals to combine pleasant outings with traditional, “God-pleasing,” and practically justified behavior—seeking intercession from the awliya for their daily needs. Consequently, the mythology surrounding sacred places flourished, as pilgrims could only gather information through oral traditions, independently spreading and embellishing ancient legends with new fantastical details. Thus, “folk Islam” in Uzbekistan became infused with rituals and customs that revived the most whimsical signs of the pre-Islamic era.
Currently, the situation is changing significantly, as the official Islamic clergy is actively working to align the customs and behaviors of the Muslim community in the country more closely with orthodox religious norms. Alongside a vigorous material reconstruction and enhancement of worship sites, there is also a robust educational initiative within the Muslim community. Pilgrims are now being taught that the Prophet Muhammad recommended visiting graves and burial sites solely as a reminder of the transience of human existence. They are cautioned against directing their requests to local wali—the Sufi ascetics—while visiting mazars, emphasizing that supplications should be made only to Allah. Saints should be
honored and thanked for their righteous lives and devoted service to God, but not invoked in prayer. Magical rituals and sacrifices at graves are strictly prohibited. In many places, certain cultic objects—such as trees adorned with ribbons and ritual stones—have been removed or relocated out of sight from pilgrims.
Despite these efforts, completely eradicating the unique characteristics of sacred sites will not happen quickly. The role of the ziyarat tradition in the lives of Muslims in Uzbekistan is undoubtedly transforming, yet it remains significant. The rich tapestry of beliefs and practices surrounding ziyarat continues to connect the community to its spiritual heritage, illustrating the resilience of faith amidst changing religious landscapes.
As the community navigates this evolution, the essence of ziyarat as a pilgrimage remains a vital link between the past and present, a testament to the enduring human desire for connection with the divine. Through the lens of tradition, modern pilgrims find meaning in their journeys, honoring both their history and their faith in a world that is ever-changing. This ongoing dialogue between the past and present ensures that the spirit of ziyarat will continue to thrive, adapting to contemporary contexts while preserving its sacred roots.
