在新疆广大农村，普遍存在麻扎朝拜活动。麻扎朝拜是指以得到麻扎庇护、麻扎墓主的佑助为目的而进行的祈祷，忏悔、祈求、祭司等仪式活动。麻扎朝拜在新疆维吾尔族伊斯兰信教者中有着很广泛的社会基础。10世纪中叶麻扎朝拜与伊斯兰教一起传入新疆。至今有十数世纪的历史。在新疆宗教史上经历了三次兴衰。这一过程的每个阶段都与苏非派紧密相连。本研究尝试通过上面的三次麻扎兴衰，理解麻扎朝拜活动为何面临多次式微，仍然靠着自己独特的文化自主内生力而延续至今。其文化的自主内生力表现在：包容的排斥。维吾尔人接受伊斯兰教是一个文化磨合和改变的过程。维吾尔族人在自身的传统内吸收、消化，因而发展出麻扎朝拜这种衍生的信仰现象。苏非派的麻扎朝拜在不违背其基本信条的前提下排斥新疆历史上存在过的萨满教、祆教、景教、摩尼教等宗教的部分内容。这种选择性的包容利于其扎根于民众的信仰体系。同时，包容的排斥表现为朝拜文化在坚持自己的特有文化的同时，积极吸纳地方文化， 有民族化、地方化的特征。反抗的顺应。麻扎朝拜与政治结合紧密。当政教合一时，苏非派的宗教势力得到极大扩张，麻扎朝拜为各个阶层所接受并推崇。而麻扎朝拜的衰落同样与政教冲突与矛盾有关。新疆历史上和卓家族的残暴统治，激起了信众的反思与觉醒，虽然是清朝政权平定了和卓叛乱，但在日常宗教实践中，人们通过对麻扎朝拜的选择和抛弃来表明他们的宗教反抗与顺应。神圣的世俗。麻扎朝拜得以延续的一个背景是苏非派教团把现实的人生纳入到苏非教义的价值系统中，而不是否定人生的价值。在朝拜仪式中可以看到人的愿望与要求、人的价值与意义通过宗教的形式来曲折地反映。麻扎已经脱离了单纯的宗教信仰范畴，麻扎文化融入到人们的日常生活中，在世俗中得到“永生”。麻扎朝拜也为了适应新事物层出不穷的现代社会，开始不同程度地吸收现代化所带来的世俗文化。面对不同的社会历史时空和政治权力与朝代更迭的影响，正是民众的选择使得麻扎朝拜得以延续。说明在很大程度上，宗教并非可以简单理解为政治的工具，亦不应简单将宗教贴上政治化的标签，而需要深入到民众之中，理解民众的主位观点，方可理解宗教之真谛。
Mazar worship is widespread ritual activities In rural Xinjiang.Mazar worship refers the ritual activities that held for the purpose to obtain mazar asylum , prayer, and etc. Mazar worship has a broad mass base in the Uygur people.The Mazar worship was introduced into Xinjiang together with Islam The middle of the tenth century, So far there are dozens of centuries.it have experienced three processes of the rise and fall of the The Xinjiang history of Islam。It tightly connected to the Sufi each stage of the process.The first time Mazar worship was prevalence under the participation of Some local chiefs of state. the same is ushered in the first decline in the power of participation. the second time Mazar worship experienced the prosess from the prevailing to decline under participation The power of the state that characterise of nationalism. For the third time Mazar worship recovered in the area of different degrees around the xinjiang under the background of the revival of religion after the reform and opening of our country. at the same time the Salafiyyah thought was introduced into the southern Xinjiang, it formated to inhibition of Mazar worship from the religious sects. although Mazar worship activities have been faced disappear for many times, but continued to this day relying on their own unique independent internal Vitality .What is the internal logic of it? what have been that was depends on to continue its existence? the answer is it independent of internal vitality.Firstly , the human factors that based on the deep historical accumulation. Secondly the institutionalized hierarchical system of Sufism is the external guarantee the independent internal vitality of the Mazar worship. Theoretical and systematic thinking system and the institutionalization and the maturity of religious power structure In the Sufi orders is the Foundation of the its independent internal vitalityThe characteristics of self-sufficient and self-contained of the religious aspect, make the Sufi orders have been able to keep its Independence. more easily thereupon then the cult maintain characteristics. This also led to the characteristics of nationalization, localization of each group of the Sufi orders. Lastly To make the public meet the the heart needs of the religious feelings is is the Independent internal vitality of the Mazar worship.
