THE BLUE DOME OF WESTERN AZERBAIJAN

Ganca is a stronghold of Shi'ism in Azerbaijan. Perhaps this partially explains the unruliness that has been typical of its residents for many centuries. One of the differences between the two main trends of Islam is their view of the degree of mankind's predetermination. Sunnis believe that man cannot change anything in his fate at all. Shi'as believe that one's fate is written "on one's forehead" but admit that a human being has free will as well…

The Imamzada architectural complex, one of the best known Shi'a pilgrimage sites, which is well-known far beyond the city, takes first place among the religious shrines of Ganca.

Two restoration projects

The construction of the complex around the Imamzada mausoleum - all those small mosques, dervish cells, the caravanserai and the wall with a big portal at the entrance - is believed to have started in the 16th century. It was in the 16th century that Ganca, which had just become a vassal of the newly-created Safavi state, was taken over by the governor of Shah Ismayil Xatai, Sultan Sahverdi. Incidentally, he founded a new dynasty called Ziyadoglu which ruled in Ganca until the death of Cavadxan…

However, the mausoleum itself already existed under Shah Ismayil I - its "heart" was built over the remains of Ibrahim, the son of the fifth Shi'a imam Mammad-Bagir, in the 14th century. Incidentally, the purpose of the mausoleum (and, in the future, the whole complex) is also explained by its name. Imamzada means "the son of the imam". On the interior surface of the dome, there is an inscription in Arabic which was made during restoration work in the 19th century: "This glorious heavenly garden is the mausoleum of holy Ibrahim, the son of Imam Mammad-Bagir (peace be upon him) who died in the 120th year of the Hijrah." According to the modern calendar, the 120th year of the Hijrah is in the first half of the 8th century.

The first restoration work at the Imamzada complex was carried out in 1878-79 on the initiative, and with the sponsorship, of major-general Israfilbay Yadigarzada. We can only guess why he did so despite the realities of the then Russian Empire. He was probably from Ganca and was not indifferent to the fate of Imamzada, "the conscience of Ganca". He was probably Shi'a as well (since he invested his money in the restoration of a Shi'a shrine). This probably explains the story of the restoration, for this philanthropist could have been Shi'a by birth, but not at the time of his initiative regarding Imamzada. The law of the empire was unalterable: no-one who had not been christened could reach as high a rank as major-general in the Russian army. Russia followed strictly a chauvinistic principle which was quite logical for an empire and which united, or to be more precise, levelled its population: "Orthodoxy, autocracy and nationality". With the generous and courageous gesture of restoring Imamzada, the Azerbaijani courtier Yadigarzada probably wanted to ask forgiveness of the religion of his forefathers for deserting it for the sake of his career…

In any case, the well-known art historians L. Bretanitskiy and A. Salamzada, thought that this restoration, which radically changed the appearance of the dome and tower of the mausoleum, was only a "smokescreen" to cover a specific religious idea. They said that this part of the complex, which was quite well preserved, did not need restoration in the 19th century. They referred to a photograph taken in the 1870s which showed Imamzada in its original form. After the restoration, a wonderful pattern of glazed bricks replaced another facing of bricks which was not so beautiful, but which had Kufic inscriptions. The scientists think that these inscriptions were the stumbling block. The meaning of these religious phrases contradicted Shi'a law, while Shi'ism was quite strong in Ganca in that period. Nowadays it is difficult to confirm or refute this theory. It is not possible to compare the present inscriptions with the ones that were there before the first restoration. However, it is well known that Shi'ism in this region was dominant in the 16th century. So in the last quarter of the 19th century, especially if we bear in mind that Azerbaijan was part of a Christian empire at the time, such a Shi'a design was hardly desirable.

Haci Vaqif (Valiyev) who sponsored the second restoration of the Imamzada complex, which began on 16 June 1993, had very different motives for a similar project. Along with the restoration work, this deeply religion person also financed renovation work in the surrounding area. This was a good deed not only in terms of culture and religion, but also in terms of simple hygiene. Now sacrificial sheep are slaughtered not on a deserted waste land in front of the gate, but on special pads with drains. There are also small "memorial brooks" here (such handmade brooks and fountains with drinking water, built in memory of those who have departed this world, are a long-standing tradition in Azerbaijan). There are benches for numerous pilgrims all over the site and trees planted by Haci Vaqif that stretch up towards the sun… In a word, thanks to philanthropists, the Imamzada complex is now one of the few architectural monuments of Azerbaijan that does not need restoration.

Two imams

It is true that the two restoration projects, however important they were, have actually covered some details in the interior of the complex. However, the wonderful blue, patterned tiles on the dome are still gleaming. This is why the mausoleum is often called "Goy Imam" which means "Blue Imam". But the pure colour of the dome is not just about appearance. We have to point out that in the Middle Ages blue, rather than black, was the colour of mourning in Muslim countries…

Another widely used name for this complex - Imam Huseyn - also has a sad history. At first sight, it is not clear what this imam, who is highly respected by the Shi'as as a martyr, has to do with the complex of the son of another imam. History stands to correct us here. Not everyone knows that local believers still call Ganca "the city of Imam Huseyn". According to researcher F. Ahmadov, the reason for this is a tragic chapter from history, as detailed by the scientist in his book, "The historical memory of Ganca".

In 1804, Tsitsianov's troops, who had laid siege to the city, blocked the kahriz - a secret underground canal that supplied drinking water to the castle. The siege lasted a month, but the attackers were successful mainly because of this cruel tactic. Due to the lack of water, the defenders of the castle started dying from thirst, by the time a bullet breached the walls of the castle and killed Cavadxan, the ranks of his troops had already thinned out…

However, the battle did not end on that winter night, because from time immemorial, throughout the history of mankind, the fiercest battles have taken place not on castle walls, but on the pages of documents. And the strokes and squeaks of pens that lie can be even more devastating than weapons… Fifty years after that battle, in 1868, when Yelizavetpol was granted the status of governor city within the Russian empire, the tsarist government decided to modernise it. To start with, they tried to restore that same kahriz which had been destroyed by the Russian troops who laid siege to the city in 1804.

This was not an ordinary project: In Ganca, water has always been divided into "black" (nowadays we would call it "industrial water"), which was abundant in the city, and "white" (drinking), which has always been in short supply there. A voluminous publication called "A view of the Russian territories beyond the Caucasus" was published in the capital of the empire in 1836. In the chapter on the Yelizavetpol District, N. Frolovskiy writes about the need to restore "the underground canal that provides cool and healthy water in the summer heat". He gave the following "explanation" about the kahriz in passing: "It was destroyed by Cavanxan of Ganca." Indeed, false words are even more terrible than bullets… The ideological machinery of the empire worked faultlessly.

After the city was taken and its population exterminated in 1804 - a tragedy which religious Ganca residents called a repeat of the Karbala tragedy - the name Imamzada acquired its second meaning. It is a reminder of the trials of the townspeople and of another imam who is most respected by the Shi'as - Imam Huseyn - who is believed to have been brutally killed in a fight for his faith.

And many rituals…

Many rituals are held on the territory of Imamzada - from sacrifices to funerals, but the largest and most respected ritual is the taaziya (mourning). This is an annual march on Ashura - the day of Shi'a mourning for Imam Huseyn and his disciples. In the Soviet Union, religious rituals were banned and were held unofficially. As for the taaziya, in the Azerbaijani SSR it was banned by a special separate resolution issued in 1929. Under the Soviets, a deadened choir of many voices could be heard late at night in Kirovobad (as Ganca was called then): "Shah Huseyn, Vah Huseyn!" (these traditional exclamations gave the ritual its name - shahsey-vahsey). 

Religious residents of the city would wait for the procession near the gate or on balconies and piously repeat the sorrowful, centuries-old exclamations.

Now the taaziya in Ganca is held, even in the daytime - authorized and escorted by the police. In any case, the purpose of the escort is simply to ensure law and order. If such processions in Iran are attended by special servants who curb those who beat themselves too much, there is no need for that here. Despite the widespread negative attitude to the Shi'a ritual of public flagellation at Ashura, we have to observe that in this case, in our secular life, this is a convention (not a formality) and a ritual; it is most important to understand its purpose and to take the opportunity to repent of one's own sins.

The Imamzada mausoleum is one of the most recognized symbols and attributes of Ganca, but not for its grandiose scale. The total height of this building is only 12 metres and the diameter of the dome is 4.4 metres. Inside there is a tomb which is hidden under a black square tent just like the Kaaba. Usually you have to go round the tomb, touching the walls of the tent with your forehead, hands and lips. After that, you have to stretch your hand to the upper end of the tent and throw a donation to the other side - money (as much as you can).

The ritual of worship does not end with a visit to the holy tomb, although this is one of its most important parts. Shi'ism is full of all kinds of superstitions that Sunnis strongly reject. But we have to say that these superstitions always have a positive value. The Imamzada mausoleum is surrounded by the ancient gravestones and vaults of seyids - representatives of holy families. Many of these monuments have a history of wishes that come true. It is no accident that the graves that have fences or windows are completely covered by small, tied, coloured ribbons.

This is a widespread custom, but the Imamzada complex also has tombs about which there are quite bizarre myths. The most famous tomb is definitely the one belonging to Seyid Teymur Aga, who died in 1845. A unique ritual is connected with this tomb which is located under the wall of the mausoleum. After several small ceremonies, about which a caretaker will inform ignorant visitors, you have to take a piece of sugar and approach this grave. Then you should try to stick this dry piece of sugar over the gravestone on the dry wall of the mausoleum with your right hand if you come from the left-hand side and with your left hand if you come from the right-hand side. If the sugar sticks to the wall, your dream will come true, if not, it will not…

In a word, Azerbaijan continues to be a unique country, with surprising tolerance, including within its main religion - Islam. As before, the Imamzada complex is a stronghold of balance between Shi'ism and Sunnism in an astonishing arabesque called the history and culture of Azerbaijan.