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It becomes known from the old ruins found in Kohistan and Chilas
that art and magic began in this territory during the middle
of Stone Age. The local folk attributions to the moon, the sun,
fire and snake and the evidence of their worship, the taboos
about rains, the local concept of "Rui" (bitch) and
"Ra:Chi" (the protector), the local belief of moon
eclipse, significance of ibex and "Markhor", certain
tenets and taboos related to a few trees, the folk view of the
universe, erection of particular type of epitaphs at their tombs
(the epitaphs resembling to the heads of horses and birds),
and numerous other customs in ancient times and before Islam.
Long ago, such temples existed in Besham where people worshipped
fire. During the last twenty five years or so, people have given
up the customs such as burning fire for seven days on a fresh
gave locally called "Juma RaChon" (Watching for Friday)
It is evident from the statement of a Chinese tourist,
Fah-hien (490-515 A.D) and also from certain inscriptions
that Buddhism has been very popular in this land. There was
a huge temple in Darel where people from China and Tibet came
to worship. Buddhism was already on the decline after Fahiyan's
time, when Hwang Swang (631-642 A.D) was passing through these
places.
In Shatial and Dassu, inscriptions of Maharaja Ashok are
also found which reflect that Ashok had been going through
here. Similarly, the ruins found in Khandia are the proofs
of Hinduism and the Hindu rule in this region. Buddhism was
eliminated during the invasions of the Huns. Hinduism replaced
Buddhism. During this era, the Shin tribes in the north began
to indulge in feudalism as is seen in the history of Gurez
and Gilgit.
Islam was introduced in Kohistan from three to three and
a half centuries before. People coming to this region from
different directions worked for Islam among the local people.
The Mian, Pukhtoons and Syed were included among the early
converts to Islam. In Kolai, Palas and Jalkot, the two brothers
named To:lo and Dodo:ko converted to Islam in the beginning.
The Shins in Kohistan converted much later than the Shins
of Gurez, Gilgit and Astor. (In Ladakh, certain tribes of
the Shin are still the followers of Buddhism).
Superstition was quite common in this region until some
twenty-five years ago. Currently, the entire population is
the followers of Deobandi sect and is largely associated with
the Raiwind Center. Religious education is imparted at homes
as well as in the mosques. About 62.83% of the local people
are daily reciters of holy Kuran. According to a survey in
1981, this average is highest in all the districts of Pakistan
(Please refer to Half Yearly "Ham Log", July-December
Issue, p. 55). There are several renowned local theologians
who are the scholars of Hadith, logic (mantaq), philosophy,
Islamic jurisprudence (Fiqa), Arabic grammar (sarf) and linguistic
construction and the knowledge of herbal medicines "hikmat".
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