Bobo Ghundi Oston: At the extreme north of Gilgit-Baltistan Pakistan, Chipursan valley is very fertile in terms of its cultural heritages and sites. It is not be exaggerating to describe that this valley is particularly known for its sophistic impression. Almost in all main villages of Chipursan valley has got the ritual prints. Among whom the great “Bo bo Ghundi” the first, which still plays its vital role in fulfilling the aspiration, desires, and intentions of the faithful disciples through the spiritual means. The Shrine of Bobo Ghundi Whereabouts and Identification of the Shrine Bobo Ghundi in Persian language literally means the Father of the Ghund: bobo for father, and Ghund for the place, which is situated in the Badakhshan province of Afghanistan and Tajikistan. Physically, Bobo Ghundi is shrine of an Ismaili saint that is located in the Istiman of Chipursan valley of Gojal. The actual name of Bobo Ghundi is said to be Muhammad Baqir. Some informants are of the opinion that this transcendent person was the fourth Imam of the Shia, both Ismaili and Ithnaatharia (the dwelvers) school of thought in Islam. Whosoever is the person, but one thing is crystal clear that he was spiritually exalted man who has, so far, been becoming a great source for the spiritual and physical healing for uncountable individuals throughout its history. It has been describing by the reliable narrators of Hunza as well as Wakhan and Badakhshan that Muhammad Baqir, being an Ismaili preacher, dhai, and saint, thought to visit his followers of the former Hunza State, Gilgit and Kashmir; and for this purpose he made his way towards these regions from Ghund. En route to Hunza, Bobo of Ghund arrived in Panja, on Panja a River, and stayed in Mir Shah Qambers house. After spending couple of days with the Mirs family, Bobo Ghundi willed to marry daughter of Shah Qaimbar, which was accepted by the Mir. After marriage, Bobo Ghundi, his wife and one of his followers, disciples, took their way to Hunza Valley via the Irshod Pass. When they arrived in Istiman of Chipursan valley, Bobo Ghundi did not feel his health conducive. He gradually lost his health and became aware of his death. Bobo Ghundi, therefore, asked his disciple to return the dowry of his wife, which was given during their wedding that included golden ornaments of laden camel. Bobo Ghundi, however, died and he was, in accordance with his testimony, buried in the graveyard in Istiman. After sometimes, the wife of Bobo Ghundi also died; and according to some narrations, wife of this saint was also buried beside him; on the other, there is also another tradition that she was buried in the same place but in separate grave. This story is being related during the period that becomes centuries ago. However, about the identification of the grave of Bobo Ghundi there have been different sources, written and oral, which are also being na by some key informants these days and the gist follows as under. It was during the reign of Mir Silum Khan IH (death 1824 AD) which worked out on the issues of shrines and defensive posts. Regarding the identification of the Bobo Ghundi Shrine, it is being described that after the erection of the Istiman fort in Chipursan the guards were watching through the holes of fortress. One of the guards saw that a lame wolf came down from the mountain of Istiman and started circling around the one the graves in the graveyards in Istiman (some of old the graves could be seen presently as well). The wolf, after revolving that particular grave, started growling thrice while turning its mouth towards the sky. In response, there came out voice from that grave and directed the wolf to go to Hindi, a village in Shinaki (Lower Hunza), and eat the herds of goat and sheep of ... on Thursday. The wolf took its way down and continued for its destination in Hindi. In the meanwhile, the guard, who saw and observed this conversation, sent another guard to Shinaki to check the consequences and reliability of the conversation between the wolf and the departed soul in the grave. The wolf, which started its journey on Wednesday, traveled on the day, the night and the next day, and arrived there in Hindi, and did complete the task, ate the sheep and goats of the prescribed person: and the conversation got endorsed here. Thus, the grave of Bobo Ghundi was identified, as the people were aware of the great saints burying in the graveyard but unaware of the grave. And Mir Silum Khan 111 demarcated the grave and constructed the boundary and brought it in shape of shrine that was rebuilt in Mir Nazeem Khans period and branded as the mausoleum of Imam Baqir. Since bringing the shrine in shape of mausoleum during the reign of Mir Silum Khan, the people of Hunza started to visit Bobo Ghundi for the purpose of getting relief, and spiritual and physical healing: and, without doubt, this shrine, since then, has been playing its role as a major source of healing for thousands of individuals. Today, a considerable number of individuals have sincere faith on this shrine, and not only from Hunza, but rather out of this valley many people, whether literate or nonliterate, men or women, rich or poor, pious or impious, do visit Bobo Ghundi in order to get psychological and spiritual satisfaction, and physical healing, which in accordance with the belief or the concerned individuals. If someone, who doesnt have any creed upon this shrine, but say some thing bad then something could happen badly with them. History Source; Huzur Muki Asmatullah Mushfiq, famous Wakhi poet, writer and religious scholar from Chipursan Gojal Hunza. written by; Munir Chipursanic Pomeeri
Posted on: Thu, 13 Nov 2014 11:39:05 +0000
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