The goal of this book is to help you to get oriented in the huge space of the culture of the historical monuments of Uzbekistan. We hope that our readers will remember the images, appreciate high art of their creators and understand why they are so dear to us.

1. Historical Monuments
of Uzbekistan
Tashkent-Samarkand-Bukhara-Khiva-Shahrisabz

2. In memory of father
We are born and learn to live in the architectural space, created by our ancestors. Then taking
the baton of generations we try to master and rebuild this world, leaving it renewed to the next
generation. Something from the past has to be destroyed... But the most important, perfect
and precious to our memory stay untouched. We cherish it as our fathers’ heritage
and hand it down to our children. This is the “heart” of our culture. We are all different and live
far away from each other; we have little chance to know other peoples’ values and see their
hidden worlds. That is why we travel. The goal of this book is to help you to get oriented
in the huge space of the culture of the historical monuments of Uzbekistan. We hope that our
readers will remember the images, appreciate high art of their creators and understand why
they are so dear to us. As people use to say in the East: “If your heart is awake to Beauty’s delight,
you will acquire the goods that everybody needs. The whole world will become your buyer.”
УДК 904 (575.1)
ББК 85.11 (5У)
А 792
Арапов А. В. Исторические памятники Узбекистана: Ташкент, Самар-
канд, Бухара, Хива, Шахрисябз. 6-e издание. — Ташкент: SMI-ASIA,
2011. — 136 с.
Иллюстрированный каталог архитектурных памятников главных истори-
ческих центров Узбекистана: Ташкента, Самарканда, Бухары, Хивы и Шах-
рисябза. Содержит современные цветные и старые черно-белые фотогра-
фии, карты городов, схемы архитектурных ансамблей.
ISBN 978-9943-17-041-4
© Арапов А.В.
© SMI-ASIA, MultiMedia-Asia, 2011

3. ALEXEY ARAPOV
Historical Monuments
of Uzbekistan
Tashkent-Samarkand-Bukhara-Khiva-Shahrisabz
Tashkent • SMI-ASIA • 2012

4. UZBEKISTAN
The Republic of Uzbekistan is a young state in Central Asia Middle East and Europe. The historical events in the territory
proclaimed its independence in 1991. The nulk of the coun- of Uzbekistan had a crucial meaning for such world reli-
try lies between the Amu-Darya and the Syr-Darya rivers, gions as Zoroastrianism, Buddhism (Mahayana), Christianity
which flow into the dried out remains of the Aral Sea. In the (Nestorian) and Islam. Beginning from the 8th century the
6th–7th millennium B. C. people of an ancient European com- area becomes one of the main historical and cultural cent-
munity settled in this land and in the 3rd millennium B. C. ers of the Islamic East. Those great states, existed on the
parts of a eastern European community (Tohars and Turans). land of Uzbekistan in the middle ages such as the Samanids
In the 2nd millennium B. C. core tribes of the Indian-Iranian and Qarakhanids, Khorezm-shah and Chagatay, Temurids
community. An original civilization of farmers and nomads and Sheybanids, Bukhara, Khiva and Kokand khanates left
settled down in the river oases, steppe and foothill pastures an important trace in the history. The Memory of millennia
that grew there in the Bronze Age. In the first millennium has been kept up to now in the unique architectural monu-
B. C. the first big cities arose in these territories owing to the ments of the main historical cities of Uzbekistan: Tashkent,
development of caravan trade between China, India, the Samarkand, Bukhara, Khiva and Shahrisabz.

6. TASHKENT
Tashkent (41°17’N., 69°16’E) is the biggest city of Central Asia. It In the 18th century Tashkent became the center of
is situated on western slopes of the Tien Shan in the valley of trade with the Kokand, Bukhara and Khiva khanates. For
the Chirchik River. The age of the City, which in the past had few decades after Djungars had been defeated by Manjur
names Shash, Chach and Binket, is around 2200 years. Origi- army in 1756–1759, Tashkent fell under formal submission
nally the city arose on the Salar Canal where today there is to China, but under the ruler Yunus-Khadja (1784–1801)
a railway station. Later the site of the ancient settlement regained its independence. In the beginning of the
moved to the area of the present Old City. In the 9th century 19th century after intensive military activity, the Kokand
a citadel was built there, and the city was protected with khanate annexed Tashkent. After the Russian conquest in
a wall. In the Middle Ages Tashkent became one of the most the 1860s Tashkent gained the status of administrative
important centers of Muslim culture in Maverannahr. In the center of Turkistan General-Governorship, in 1918 the capi-
middle of the 16th century it was the capital of an independ- tal of Turkistan Republic and in 1930 the capital of the
ent province in the state of Sheybanids. In the early 17th – late Uzbek Soviet Republic in the structure of the USSR. Since
18th centuries it was controlled by Kazakh Sultans and then for 1991 Tashkent has been the capital of the Independent
short time by Djungar khanate. Republic of Uzbekistan.

8. CHACH, SHASH, BINKET, TASHKENT
Ancient Tashkent or Chach came into being in the 3rd–
2nd centuries B. C. as a trading and craft center at the cross-
roads of the caravan routes. From the end of the 1st millen-
nium Chach was a part of the Kanghuy Confederation of
Princedoms. The city was ruled by a dynasty of governors
who started to coin money with the name of “Chach” and
a very characteristic tamga in the 3rd–4th centuries. In the
late 6th and early 7th centuries the local dynasties lost their
power and Chach became a Turkic city. Areas in the middle
reaches of the Syr-Darya including Ilak, where silver, gold,
copper and iron mines were developed, submitted to Turks.
As the Turks grew weaker Chach became a dependency of
the Chinese Tang emperors, and in the 7th–8th centuries
new conquerors, the Arabs, came. When a Chinese expedi-
tion invaded Chach in the middle of the 8th century, the
townspeople applied for help to the Muslims and the town
became a part of Arabic Caliphate.
6

9. The Arabic name for the town was ash-Shash. Caliphs
taxed Shash heavily; 2/3 of the taxes they received came
from the richest silver mines in Ilak. Under the Samanids the
city was named Binket, and in the 11th century under the
Qarakhanids it was given the name Tashkent. The town was
almost completely destroyed by Khorezm-shah Muham-
mad in 1210 and it had to be rebuilt. The defensive walls
with 12 gates were reconstructed under Amir Temur. The
medieval image of Tashkent was mainly completed under
the Temurids and Sheybanids when the most important
mosques, madrasah and mausoleums were erected. In the
19th century there were more than 20 thousands mud brick
houses with small courtyards inside the city wall. The whole
town was divided into 4 large districts (daha). Their names
have been preserved even until today. The eastern district,
Shayhantaur, the western, Kukcha, the northern, Sibzar, and
the southern, Beshagach.
7

10. MAUSOLEUM OF ZAYN ADDIN BOBO
One of the most esteemed Central ad-Din Kulyal belonged to this
Asian Sufi monuments—the mauso- school. Close to the mausoleum
leum of Zayn ad-Din Bobo is situated there is a construction that is solely
on a flat hill, deep in the Tashkent for prayer during fasting time,
cemetery of Vilayat. It was construct- a chillyakhana, built in the 12th centu-
ed in the first half of the 16th century. ry. It consists of underground and
It is the burial place of sheikh Zayn elevated domed rooms with the
ad-Din Kui Arifani, the son of sheikh holes on the top arranged in such
Shihab ad-Din as-Sukhravardi who a way that the sun rays can reach the
was a head of Baghdad Sufis in the cellar room only at the time of the
early 13th century. Zayn ad-Din found- solstice. Probably that was the place
ed in Tashkent the first khanaka of of school itself, Zayn ad-Din bobo
the Sufi school “Sukhravardiya” which khanaka. The Sufis of that school had
soon extended all over Central Asia. a profound knowledge of astronomy
Amir Temur’s religious teacher Shams and studied the sky.

11. THE KAFFAlSHASHI MAUSOLEUM
Abubekr Muhammad Kaffal Shashi Shashi as a holy patron of the town.
(903–976)—a famous scientist, expert Knowing the respect the Muslims of
on the Koran and hadiths, and one of Tashkent held for the memory of the
the most respected Imams in the great Imam, in 1541–1542, under
Muslin world was born in the land of Sheybanids, there was erected
Tashkent. According to historical a high-domed mausoleum over the
information he was a disciple of the grave of Kaffal Shashi. The architect’s
Arabian historian at-Tabari. Kaffal name was Gulyam Huseyn. Some
Shashi became well-known in Bagh- glazed bricks and majolica from the
dad for his study of Islamic philoso- 16th century have been preserved in
phy. At the end of his life he came the decoration. In the 20th century
back to his hometown Shash and the first muftis of Central Asian
when he died he was buried in Department of Muslims, Eshon and
a northern part of Shash. Sometime Ziya ad-Din Babakhanovs were bur-
later people started honoring Kaffal ied in this mausoleum.
9

12. MADRASAH OF BARAKKHAN
In the early 16th century the Temurids conceded their authori-
ty to the Uzbek dynasty of Sheybanids. The founder of the
dynasty Sheybany-khan appointed his uncle Suyunich-khan
governor of Tashkent. Suyunich-khan was the son of Mirzo
Ulugbek’s daughter Rabiya Sultan-beghim. Later, one of Suy-
unich’s sons, Navruz Ahmad became the ruler of Tashkent,
known under the name Barak-khan. At the end of his life in
1551–1555/56 he became King of the Sheybanid Power. Suyu-
nich-khan was buried in Tashkent near Kaffal-Shashi mausole-
um. In the 1550s the domed mausoleum with khanaka was
built above his grave, and one more mausoleum (which we
do not have information about) was erected next to it. In the
1550s Barak-khan built there a madrasah, so the two mausole-
ums became a part of its building. It was a proper monu-
ment built by a son for his father. As the dome of Suyunich
mausoleum was covered with blue glazed tiles they called it
Kuk-Gumbaz (“blue dome”).
10

13. A powerful earthquake in Tashkent destroyed the “blue
dome” in 1868. In the Soviet period the madrasah was
closed and in 1943 it was given to the Central Asian Reli-
gious Department of Muslims. The madrasah was restored
between 1955 and 1963 with the participation of academi-
cian Usto Shirin Muradov. It was restored again during
2006–2007 as a part of general reconstruction of the Hast
Imam ensemble. In the course of the restoration the
glazed tiles from the 16th century were preserved. Some of
the tiles of the past had verses by the first rector (mudar-
ris) of the Barak-khan madrasah, an outstanding poet Zayn
ad-Din Vasifi (1485–1556), dedicated to Tashkent: “Oh, what
a kingdom! None of the lawns of paradise can be com-
pared with ancient Shash. And the one who settled here
for good will forever forget about paradise groves. Per-
haps, to die in Tashkent is better than to live a dragging
life in another place.”

14. HAST IMAM
When the Kaffal-Shashi mausoleum In the early 21st century the Hazreti
and the madrasah of Barak-khan Imam ensemble got its new architec-
were built in the middle of the tural decoration with the monumen-
16th century in the northern part of tal east entrance complex with mina-
Tashkent, the memorial ensemble rets. To the north of it a new building
named Hazreti or Hast Imam arose. In for the Uzbekistan Religious Depart-
the 19th century the Kokand khans ment of Muslims was constructed.
gave a great gift to the development The world famous Koran of Caliph
of the ensemble. Then Mirza Ahmed Osman is a priceless relic of their
Kushbeghi built the Mui Muborak library. It contains the original text of
madrasah and next to it the Djuma- the Koran, written down in the
Mosque of Tillya-sheikh to the east of 7th century. It was kept in the treasure
the madrasah Barak-khan. Near the houses of Caliphs in Medina, Damask
Kaffal-Shashi mausoleum, the and Baghdad. Amir Temur brought it
Namazgoh mosque was constructed. to Maverannahr.
12

15. THE MADRASAH OF ABULKASYM
In the southern part of the Old 28×22 m. A part of the architectural
Tashkent near the Beshagach gate complex of the madrasah is Mui
the madrasah of Abu-l-Kasym- Muborak khanaka. The construction
sheikh is situated. Today it is located of the madrasah was initiated by the
between Navoiy National park and famous public figure ishan Abu-l-
the building of the Parliament (Oliy Kasym-sheikh (died in 1892). More
Majlis) of Uzbekistan. This madrasah than 150 students studied at the
of a traditional type was built in the madrasah annually. The famous
middle of the 19 th century when Uzbek writer Abdulla Kadyri studied
Tashkent was under the authority of at the madrasah at the beginning of
the Kokand khanate. Originally the the 20 th century. The monument
madrasah was single-storied, the was restored in 1983. Presently the
second floor was added in the madrasah cells are workshops for
courtyard area. Its dimensions are as popular folk crafts.
follows: 65×43 m, and the courtyard
13

16. 14

17. SHEYHANTAHUR
One of the most historical places in Tashkent is situated to To the north of the mausoleum of Sheikh Hovendi
the north of Navoiy Street. In the second half of the Tahur stands the mausoleum of Kaldirgach-biy. The name
15th century there was a memorial, blessed by Khadja Ahrar, Kaldirgach (“a swallow”) refers to a respected judge from
the powerful leader of Sufi brotherhood “Nakshbandiya.” duglat kin, Tole-biy (1663–1756). There is information that
In this place they erected the mausoleum of Khadja in the place of Tole-biy’s grave there was an earlier burial
Ahrar’s uncle, sheikh Hovendi Tahur or Sheyhantahur. The of Mongolian prince from the Kipchak tribe. In the
legend tells about an ancient grove in this place which 19th century the ensemble Sheyhantahur, besides the mau-
Iskander, the two-horned (Alexander the Great) once soleums of the ancient cemetery, included four mosques,
blessed with a visit. Inside the Sheyhantahur mausoleum two madrasah, a minaret and chillyakhana. It is known that
there is the dry trunk of the last tree from that grove. In two mosques were built with the donations of two
the late 15th century, beside the mausoleum of the sheikh Tashkent merchants—Saidazim-bai and Garib-bai. Since
there was constructed the mausoleum of Yunus-khan, the 1925 “Uzbekfilm”, the movie company occupied the area
grandfather of Zakhr ad-Din Babur. Yunus-khan became and that was where the first Uzbek films were produced.
famous as a conqueror of the vast territories of Mongolia Sheyhantahur suffered seriously during the Tashkent
and East Turkistan. Tashkent was his place of residence. earthquake of 1966. In the late 20th – early 21st centuries
A short time before his death he settled in Sheyhantahur the territory of Sheyhantahur became home to the
as a simple dervish. Tashkent Islamic University.
15

18. DJUMAMOSQUE
In the 15th–16th centuries when Tash­ Tashkent he gained fame as an out-
kent gained the status of a great Cen- standing Sufi sheikh. After that he
tral Asian city and a new architectural moved to Samarkand and became
ensemble arose in its center. It is the a spiritual teacher for Temurid rulers.
area of present-day Chorsu Square The Djuma-mosque of Khadja Ahrar
and the Old City market. A monumen- was the main mosque in Tashkent for
tal Friday mosque (the Djuma-mos­ centuries. It is rectangular in shape
que) and the Khadja Ahrar madrasah with a large dome building at the
were originally built here in the mid- edge of the longitudinal axis, east-
dle of the 15th century. The construc- west. The mosque was repeatedly
tion of these two buildings as well as reconstructed between the 16th and
the Sheyhantahur mausoleum are 20th centuries. The madrasah of Khadja
attributed to the activity of Khadja Ahrar does not exist now. In the Soviet
Ahrar who came from a mountain vil- period its bricks were used to repair
lage called Bogustan near Tashkent. In the Djuma-mosque.
16

19. KUKELDASH MADRASAH
The Kukeldash madrasah was built in over the mosque and the class-
the center of Old Tashkent during rooms were taken apart for bricks in
the 1560s. It was constructed on 1830–1831. In the 19 th cen­ ury the
t
a high hill by a Vizier (minister) of madrasah was used by Kokand
the Sheybanid Sultans of Tashkent khans as a fortress and it is a known
named Kukeldash (the foster brother fact that in 1860 Tash­ ent rebels
k
of a khan). The construction was were fired on from it. The top para-
built at the edge of the medieval pet of the mosque was also used as
shahristan and that is why it was an execution place; crimi­ als were
n
considerably raised above the street thrown from it. The portal was seri-
which was at the same level with ously destroyed by the earthquakes
the ancient moat. The madrasah has in 1866, 1868 and 1886. The portal of
a large yard which is surrounded by the madrasah was restored in the
hudjras with a classroom and 1950s–1960s and still has some
a mosque in the corners. The domes details of 16th century tile work.

20. ZANGHIATA
To the southeast of Tashkent, in Zanghi-ata village, in the
grounds of an ancient cemetery, there is an architectural
ensemble named Zanghi-ata. It was built in commemo-
ration of sheikh Ai-Khadja (died in 1258)—who was from
an Arabian clan who had dark complection—that gave
his nickname Zanghi-ata (from “zanghi”—dark skinned).
Owing to his father, Sheikh Tadj-Khadja, Zanghi-ata was
the successor of Sufi tradition “Yassaviya” formed by
Khadja Ahmad Yassavi. The sheikh lived and preached
during the difficult years of the Mongolian domination
when Islam lost its status as the state religion and Zang-
hi-ata had to act as a defender of Muslim culture. The
Zanghi-ata Mausoleum was erected under Amir Temur in
the end of the 14th century. Then a refined gravestone
was produced for it. A mourning mosque ziaratkhana
with a festive portal was constructed under Mirzo Ulug-
bek in the early 15th century.
18

21. At the end of the 18th century a madrasah was erect-
ed around the courtyard. After a powerful earthquake in
1868 the monument was badly damaged and later was
reconstructed. At that time a memorial mosque with
a wooden avian was built. In the early 20 th century a min-
aret with octahedral base was constructed in the center.
The minaret has a tile with a very rare (for Muslin archi-
tectural tradition) symbol of a “labyrinth.” Near the grave
of the Sheikh there is the mausoleum of his wife Ambar-
bibi. She was previously the wife of a poet mystic Suley-
man Khakim-ata Bakyrgani, who was the teacher of
Zanghi-ata. When Sheikh Suleyman died, Ambar-bibi
married Zanghi-ata and they moved to Tashkent. In local
tradition the Holy Ambar-bibi is worshiped as a patron-
ess of fertility and motherhood. The grave tomb of
Ambar-bibi consists of two prismatic stones, incrusted
with majolica.
19

23. SAMARKAND
Samarkand is one of the most ancient cities of the world. It When Marko Polo travelled there in the 13th century, the
is situated deep in Central Asian interfluves (39°40’N age of the town was already over 2000 years. The destiny of
67°00’E), in the oasis of the Zarafshan River. This is the only many outstanding figures of culture was connected with
large city of the world that history’s three greatest gener- Samarkand: Omar Hayam and Mirzo Ulugbek, Khadja Ahrar
als: Alexander the Great, Chingiz-khan and Temur person- and Abdurrahman Djami, Alisher Navoiy and Zahir ad-Din
ally fought to make it their own. The name of the city Babur. Samarkand was the first capital of the state of Sama-
makes it relative to the ancient Israeli capital Samaria (9th– nids and in the 11th–13th centuries it was the capital of West-
1st centuries B. C.) and the capital of Abbasid Caliphate ern Qarakhanids. Under Amir Temur Samarkand was hon-
Samarra (836–892). In Sanskrit language “Samara”, as well ored to be the capital of a world kingdom, and under his
as “hamar” in Persian, mean “a meeting place.” In the past grandson Ulugbek, it was a site for astronomical observato-
Samarkand might have been a special place where priests, ry, known around the world. In 1924–1930 Samarkand was
heads and chiefs of the local tribes gathered for perform- the capital of Uzbek Republic in the structure of the USSR.
ing sacred rituals, taking decisions on peace and war. Later Due to its architectural masterpieces “the town of blue
the town was founded and got that name. domes” entered in UNESCO’s list of the World Heritage.

24. ANCIENT SAMARKAND
The ancient part of Samarkand, with the area of more
than 200 hectares, is situated on a vast hilly plate, named
after legendary Turanian king Afrasiab. It was protected
by river canal in the north and east and deep ravines in
the south. A town settlement arose here in the 8th – early
7th centuries B. C. So Samarkand has a 2750 years history
substantiated by archeology and is a coeval of ancient
Rome. The ancient citadel of Samarkand which domi-
nates Afrasiab hills was probably that very sacred fortress
Kangdiz. According to the Book of Kings “Shah-name”
and ancient Iranian tales it was built by the legendary
Siyavush. The Persian chronicles say that in Samarkand
the son of Siyavush king Kay-Hosrov created a miracu-
lous fire alter and built a holy temple around it. Later the
founder of Zoroastrianism, Zaratushtra, handed there his
1200 chapters of a holy book of “Avesta” written down on
gold plates.
22

25. In the time of the Achaemenids the town became the
capital of Sogdiana. It was encircled with a massive wall
which had inside a corridor and towers. In the ancient chroni-
cles the town was mentioned as Marakanda, destroyed by
Alexander the Great. Zoroastrianists blamed Alexander for
ruining the ancient temples and holy books. Samarkand rose
again in the 4th–8th centuries when the Great Silk Road
became an important trade route. The Chinese chronicles of
the 1st millennium call Samarkand “The Kang Kingdom”,
which was the strongest princedom in Sogd. In the 5th–
7th centuries Samarkand recognized the supremacy of Heph-
thalites and Turks, in the 7th–8th centuries it was under the
Chinese Tang dynasty. Four lines of new walls were built
around Samarkand in that period. There were built Zoroastri-
an, Buddhist and Christian temples. The wall paintings in the
royal palace are still safe. In the 8th century Arabian troops
headed by Quteiba conquered Samarkand.

27. SAMARKAND: 8 th –13 th CENTURIES
Having conquered Central Asian Interfluves, the Arabs Ruins of the Samanids’ palace with carved panels were
called it Maverannahr—“The land beyond the river” that is found by archeologists in the western sector of Afrasiab.
“behind the Amu-Darya.” In the middle of the 8th century Large scale manufacturing of Chinese paper was develop-
Omayyad’s yielded the Arabic Caliphate throne to the ing and along the Siab river there were built lots of work-
Abbasids—to the descendants of the Prophet’s uncle al- shops using water mill energy. In the 11th–13th centuries
Abbas. The first Abbasids’ deputy was Abu Muslim. He mar- Samarkand became the capital of the western Qarakhanid
ried a sister of a noble Samarkand citizen and made the state. The rulers’ palace was erected in the citadel. The
town his stronghold in Maverannahr. In 751–753 Abu Mus- tomb of Kusam-ibn-Abbas became a cultic place where
lim built a new wall for Samarkand with loopholes and there was built a mausoleum. At the beginning of the
360 towers. It embraced an area 30 times larger than the 13th century Khorezm-shah Muhammad captured Samar-
inner town (shahristan) on Afrasiab and included its south- kand and built a new palace, decorated with wall paintings
ern suburbs (rabad) with bazaars, mosques, bathhouses instead of the Qarakhanids’. However the state of Khorezm-
and caravanserais. About 12 thousands households and cas- shahs was soon conquered by the Mongols. Chingiz-khan
tles came under protection of that wall.12 new gates were took Samarkand after a short siege. The city suffered much
built in the places where the roads cut the walls. In the 9th– due to Chingizids’ internal wars in the second half of the
10th centuries Samarkand became a cultural center of the 13th century. The ancient settlement of Afrasiab was finally
Islamic East and the first capital of the Samanids. deserted.
25

28. GUREMIR MAUSOLEUM
In the 14th century Samarkand rose in its southern suburb
(rabad). Amir Temur (1336–1405), the ruler of Western
Chagatay Ulus, made it his capital. The Great Temur
formed a huge empire from India to the Mediterranean.
Samarkand became a symbol of his new empire, where
he started unprecedented construction works. New
architecture with huge portals, high blue domes and
refined majolica must have competed against Eurasian
capitals and meant the birth of the Central Asian imperi-
al style. Amir Temur died before his grandiose Chinese
campaign and was buried in Gur-Emir Mausoleum. The
mausoleum was built for Temur’s grandson Muhammad-
Sultan (1376–1403). The mother of the young prince
came from Chingizid kin and was a granddaughter of
Uzbek-khan. At an early age Muhammad-Sultan showed
himself as a bright personality and was officially appoint-
ed Amir Temur’s successor.
26

29. Due to the tragic events Temur’s successor died while
his grandfather was the alive and the grieving ruler decid-
ed to bury him in the center of Samarkand. For a burial
place he chose a complex with a madrasah and a khanaka,
named after Muhammad-Sultan (only parts of the founda-
tions are still there). At the southern wall an underground
stone crypt was built where the young prince’s body was
buried. Very soon Amir Temur himself was laid there to
rest. Later the remains of Seyid Berke, Amir Temur’s spiritu-
al teacher were also reburied there. The octahedral mau-
soleum with a ribbed dome was finished in the time of
the rule of another of Temur’s grandsons, Mirzo Ulugbek.
At that time there were built the eastern gallery and
the southern funeral premises. It is still a mystery exactly
when another remarkable cleric—who is considered to
be Seyid Omar, son of Bukhara sheikh Amir Kulyal—was
buried in Gur-Emir.
27

30. TEMURID’S NECROPOLIS
The Gur-Emir underground crypt contains graves of three
more rulers along with Amir Temur and Muhammad-Sultan.
They are Temur’s son Miranshah (1366–1408) and Shahruh
(1377–1447), and his grandson Mirzo Ulugbek (1396–1449).
Miranshah was Temur’s third son who at the age of 14 was
appointed by his father the governor of Khurasan. In the
1390s Miranshah received “the throne of Hulagu”, i.e.
became the governor of the southwestern Mongolian terri-
tories annexed by Temur’s empire. In 1408 Miranshah was
killed in a battle. Several years later his remains were
brought to Maverannahr and buried in Gur-Emir. Amir
Temur’s youngest son Shahruh was enthroned in Khurasan
and after his father’s death he became the supreme ruler of
the empire. He gave Maverannahr to his son Mirzo Ulugbek
who reigned there for over forty years being supported by
his father’s power. Shahruh died during a military campaign
and was buried in Herat.

31. Ulugbek twice campaigned in Khurasan and finally took
Herat’s throne of his father. Then Shahruh’s remains were
reburied in Samarkand. In 1449 Ulugbek’s son Abdullatif
rose against his father, dethroned and killed him. Abdullatif
was soon dethroned and the remains of Ulugbek were bur-
ied in Gur-Emir. The arrangement of the Temurid kings’ bur-
ials can be clearly seen in the top room where the symbolic
tombs stand. The tomb of Sayid Berke occupies an honored
upper place, Amir Temur’s tomb is at his “feet” and it
is made of precious dark green jade. To the east of it stands
Muhammad Sultan’s tomb with stalactite infringements. To
the west of Temur’s tomb lie the tombs of his sons Shahruh
and Miranshah and to the south—his grandson Mirzo Ulug-
bek. Right under these decorative tombs, in the under-
ground crypt there are the burials and the grave tombs of
these people. Amir Temur’s remains lie in wooden coffin
inside the marble sarcophagus.
29

32. THE RUHABAD MAUSOLEUM
According to the words of Arabian kand sheikh Basir, who during his
traveler Ibn Battuta in the 1340s the lifetime had the highest status of
head of Muslims in Peking, which “kutb” (“the pole”) in the Sufi hierar-
was the capital of Mongolian Chi- chy. Abu Said stayed in Samarkand
nese empire, was Central Asian and became one of the chief reli-
sheikh Byrhan ad-Din Sagarji. It gious tutors of Amir Temur. By the
is known that the sheikh belonged will of Sahibkiran there was erected
to “Suhravardiya” Sufi tradition and a mausoleum over the grave of
for some time preached Islam in sheikh Burhan ad-Din Sagarji which
Eastern Turkistan. Before Battuta met got the name Ruhabad—“the house
him in Sufi khanakas in India. When of spirit.” The existing dome of the
sheikh Sagarji died his son Abu Said mausoleum is an inner dome. There
brought his body to Samarkand, was very likely an outside dome,
obeying his father’s last will. He bur- which might have been ruined or
ied him close to the grave of Samar- never constructed.
30

33. МADRASAH AND MAUSOLEUM OF BIBIKHANYM
The big madrasah built near the 1740. On the central axis of madras-
cathedral mosque stood there till ah there is the only preserved struc-
the middle of the 18th century. It was ture of a mausoleum which is the
named Bibi-Khanym. That was the tomb of Sarai-Mulk-Khanym’s moth-
name of Sarai-Mulk-Khanym, the er and two other women from her
daughter of Kazan-khan from Ching- family. This is a high octahedral
izids (1343–1346). When Amir Temur structure with a cylindrical drum
married this woman he received the and Kufi inscriptions. The interior is
honorable title of “Guragan”— decorated with mosaics and vegeta-
“khan’s son-in-law.” Originally the tive ornaments including landscapes
madrasah’s portal was so large that of the Paradise garden. By the
it could compete with the cathedral 20 th century the dome of the mauso-
mosque. So Temur ordered it to be leum had been crushed so it had to
reconstructed. The madrasah was be fully restored.
destroyed by Nodir-shah’s troops in
31

34. BIBIKHANYM MOSQUE
The Amir Temur Mosque also named Bibi-Khanym was
constructed as the cathedral mosque of Samarkand—i.e.
the main mosque of Temurid Power—in the early
15th century. The best architects, artists and craftsmen
from conquered countries were involved in the construc-
tion of this grandiose complex and continued working
for five years. Indian elephants were used for heavy lift-
ing and transporting. When Temur returned after his
western campaign he was disappointed with the scale of
construction and ordered the reconstruction of the por-
tal. They made it 45 m. high with big pylons and mina-
rets flanking the arch up to 60 m. The bronze gates
installed at the front entrance produced a long musical
sound. Those unique gates were taken as trophies by the
Iranian Nodir-shah who invaded Samarkand in 1740.
Then they were returned and later melted down for
coins. The large yard of the mosque (129×99 m) was laid
32

35. with marble stones. It was for the thousands of believers
coming for prayer.
In the center of the yard there was a pavilion for ritual
ablutions. Now a marble lectern for the huge Koran stands
there. It was made in the time of Ulugbek and decorated the
interior of the main building. The yard was fringed by an arch
and dome gallery placed on four hundred marble columns.
There are three constructions with domes on its axis—the
main mosque with a rostrum (minbar) for the imam in front
of the entrance portal and two small mosques on both sides.
The mosque was so gigantic that the brick design could not
bear its own weight and during the first decades the mosque
was collapsing little by little. The mosque of the 15th century
came down to us in the ruins of a powerful entrance portal,
three dome buildings and a minaret in the corner. Conserva-
tion and partial restoration of the mosque was completed in
the late 19th – early to early 21st centuries.

36. REGISTAN
Registan became the central square crossroad, on behalf of Temur’s wife
of Samarkand in the 14th century. Tuman-aga. Under Mirzo Ulugbek,
The word “Registan” can be translat- Registan became the main official
ed as “a sandy place.” Earlier there city square where military parades
flowed a canal forming sand and silt were held and the ruler’s decrees
deposits. The sacred Mausoleum of announced. Ulugbek constructed
Imam Muhammad ibn Djafar (9 th– a majestic madrasah and Sufi khana-
10 th century) was built here in the ka with a huge dome. By the
time of Samanids, which explains 17th century the old buildings of
the choice of the place. Six streets Registan were collapsing and
crossed at Registan. In the time of the governor of Samarkand, Yalang-
Temur, Registan was connected with tush-biy, built Sher-Dor madrasah
the citadel of Samarkand by a “Silver instead of Ulugbek’s khanaka and
rows” street. A dome shopping mall, later the Tillya-Kari Madrasah.
tim Tilpak-Furushon, was built at the
34

37. ULUGBEK MADRASAH
The Ulugbek Madrasah was built were among the outstanding gradu-
between 1417 and 1420. Its huge ates of the madrasah. In the 18th cen-
entrance portal is decorated with tury the second floor and
a 15 m arch. A mosaic panel above the domes on the sides were dis-
the arch depicts a symbolic sky with mantled. By the 20 th century most of
five and ten-pointed stars. The mosaic decoration on the facades
Madrasah’s size is 56×81 m. Inside had been lost, so the outstanding
there is an open yard (30×40 m) monument needed extensive resto-
with an octagonal hauz in the cent- ration work. In the 20 th century the
er. The madrasah had a platform for northeastern and southeastern min-
astronomical observations made arets were repaired, new domes
before Ulugbek’s observatory. The installed, the portal arch and tym-
madrasah had fifty cells for one hun- pan restored.
dred students. Sheikh Khadja Ahrar
and the poet Abdurrahman Djami
35

38. SHERDOR MADRASAH
The Sher-Dor Madrasah was built ed with anthropomorphic oval of
between 1619 and 1636 in the place the sun and a tiger with lion’s mane
of Ulugbek’s khanaka which after attacking a fallow deer. That gave it
two hundred years had collapsed. It the name “Sher-Dor”—”having
stands like a mirror reflection of tigers.” The picture had been nearly
Ulugbek’s madrasah. Ribbed domes lost by the middle of the 20 th centu-
on high drums, placed on opposite ry but was restored again. The sig-
sides of the front portal tower over nificant importance of Sher-Dor
a two-story façade. Probably the Madrasah (former Ulugbek khanaka)
Ulugbek madrasah had the same is the burial of Imam Muhammad
domes, but time did not spare them. ibn Djafar Sadyk, which is in the
Islamic inscriptions and vegetative southeastern corner of the façade
ornaments decorate the interior. The (there is no evidence of a connec-
tympans of the portal arch are espe- tion between this person and Shiite
cially interesting. They were decorat- Imam Djafar as-Sadyk).
36

39. TILLYAKARI MADRASAH
In the middle of the 17th century the is on the western side of the
cathedral mosque of Bibi Khanym madrasah’s yard. It is a large domed
lay in ruins and Samarkand needed hall, decorated with a high entrance
a new mosque in its center. Yalang- portal. Inside, opposite to the
tush-biy ordered its construction in entrance, the huge arch of the
Registan. The mosque was expected mihrab is located. A sign of a “mysti-
to serve as a madrasah too. It was cal square”, surrounded by Koranic
under construction for almost twen- sayings focused the prayers’ concen-
ty years and was finished in 1660. tration. To its right there is a minbar
The gilding mass on the dome, walls decorated with marble steps. The
and mihrab was more than on every dome of the mosque was destroyed
other famous buildings in Central by an earthquake in the early
Asia. Owing to that the madrasah 19 th century and reconstructed in
was called Tillya-Kari which means the 20 th century.
“gilt.” The Mosque of Yalangtush-biy
37

40. AQSARAI MAUSOLEUM
Mausoleum Aq-Sarai (“White Palace”) Said (1451–1468/9), who captured
is situated to the south-east of the Khurasan and moved the capital to
Gur-Emir surrounded by apartment Herat in 1457.He was not buried there,
houses. It got its name after the pal- as he was killed in a battle in Azerbai-
ace of Temur’s grandson and succes- jan. The mausoleum has an under-
sor Muhammad Sultan. In the Turkic ground octahedral crypt. In its eastern
tradition the main palace was called wall there is a special niche containing
Blue (Kuk), and the second—White a decapitated person. According to
(Aq). It is believed to be the last one version it is the grave of Ulug-
Samarkand Temurids’ male family bek’s son Abdullatif (1449–1450). There
crypt built in 1460–1470 years, when is a proposal that the tomb was built
Gur-Emir exhausted its spaceplace for in the beginning of the 15th century
dynastic members’ burials. Most likely and Muhammad-Sultan was tempo-
the person who ordered the mausole- rary buried there while Gur-Emir was
um to be built was Temurid ruler Abu under construction.
38

41. ISHRATKHANA MAUSOLEUM
Ishratkhana Mausoleum was built decorate its interior. Ishratkhana
near Abdi-Darun Mazar to the south- means “house of enjoyment” which
east of Samarkand’s Firuza gates, in expresses the idea of an eternal
the place of the famous Temurid Gar- home for heavenly life. Some scien-
den Bagi-Firuza This building has tists suggest that Ishratkhana was
complex architecture, dating back to originally one of Temurids’ country
the second half of the 15th century. It palaces. The mausoleum is a necrop-
suffered greatly in its history, and was olis for Temurid women and children.
not restored. The building has a big A possible patron for Ishratkhana
portal and a high central hall, the might be Habiba Sultan-begim—
dome of which existed till the begin- Abu Sa’id’s wife, who constructed the
ning of the 20th century. It contains mausoleum for her daughter Hav-
a crypt with twenty three female and end-Sultan-bika.
children’s tombs under the floor.
Mosaics, wall painting and plafonds

42. HAZRETHYZR MOSQUE
The mosque, named after Hazret- ing caravans from Tokharistan, India
Hyzr, a mythical Islamic saint and and Iran. Over that place there
eternal wanderer stands on the passed an ancient aqueduct, bring-
southern slope of Afrasiab hill, at ing water to the town. Perhaps due
a crossroad behind the central to the aqueduct there appeared
bazaar. A legend says that Hazret- a cult associated with Hazret-Hyzr,
Hyzr helped the patron of Samar- who according to a legend became
kand Kusam-ibn-Abbas to avoid immortal after drinking water of
death and become immortal. Once, eternal life. Hazret-Hyzr is respected
there was a Zoroastrian temple here as a saint who can grant wealth and
with sculptures of gods broken in good luck in trade and travelling.
the first years of Islam. The temple The present building was erected on
was converted into a mosque. In the the medieval foundations in 1854.
heyday of Afrasiab there were dou- Carved ganch and colored paintings
ble fortified southern gates, receiv- on the ceiling decorate the interior.
40

43. MAUSOLEUM OF KHADJA DANIYAR
Mausoleum of Khadja Daniyar is situ- Islam, Christianity and Judaism.
ated on the northern slope of Afrasi- Since the Prophet Daniyar was bur-
ab hill near the old Samarkand wall. ied in the Middle East, it is assumed
Nearby, above the Siab river, there is that the remains of the holy person
an underground curative source, were brought here by Amir Temur.
coming out of the rock. According A peculiar feature of Khadja Daniyar
to legends, Khadja Daniyar was cult is that the saint continues to
a companion of Kusam-ibn-Abbas grow in his tomb. Owing to this the
who was considered a relative of the tomb was periodically extended.
Prophet and one of the first Islamic The dome mausoleum above the
preachers. The other legends associ- long gravestone was built at the
ate Khadja Daniyar with Koranic and beginning of the 20 th century.
Biblical prophet Daniyar (Daniel). So,
the Mazar is worshipped as a holy
place in the three world religions:

44. SHAHIZINDA
The rise of the Shahi-Zinda necropo- That gave the name for the necrop-
lis is connected with Kusam ibn olis—Shahi-Zinda—“alive king.” It
Abbas, the Prophet’s cousin who is likely that the cult of “eternally liv-
had a strong resemblance with him. ing king”—the patron saint of
There has survived a quotation (hab- Samarkand, has a more ancient pre-
it), over a carved door of Shahi-Zin- Islamic origin, subsumed about
da: “Said the Prophet..: Al-Kusam ibn a thousand years ago under the
al-Abbas, more than others resem- worshiping of Kusam ibn Abbas. By
bles me in face and character.” the 10 th–11th centuries Kusam was
Kusam ibn Abbas took part in the considered a martyr and gained the
first Arab campaigns to Maveran- status of an Islamic saint. In the 12th–
nahr. According to a legend, Kusam 15th centuries there was constructed
was mortally wounded at the a complex of mausoleums and
Samarkand walls and hid under- mosques along the path leading to
ground where he continues to live. his supposed grave.
42

45. MAUSOLEUM OF KUSAM IBN ABBAS
The base of Kusam ibn Abbas mau- to the 11th–12th centuries. Nearby
soleum consists of constructions there are the remains of burials from
dated to the 11th century. First of all the 10 th–11th centuries. At least a few
it is a small dome tomb. The ceramic centuries separate the time of these
stepped gravestone which was burials with the time of Kusam ibn
installed during Amir Temur’s time Abbas’s death. The names of the
in the 1480s, occupies almost half of persons and reasons for their burial
its area. The third step was decorat- in such an honored place remain
ed with citation from the Koran a secret. Near the tomb there is
explaining the name of the necrop- a big memorial room with a mihrab
olis: “Never consider dead those in the western wall. There is a room
who were killed on the way of Allah. for forty-day sole prayer made under
No, they are alive.” Scientific surveys its floor. A small minaret of the
of the tombs have revealed a grave 11th century is situated at the
of a man of mature age, dating back entrance.
43

46. NORTHERN GROUP
After the Mongols conquered Samar- mausoleum says: .”.. may Allah pro-
kand, Shahi-Zinda memorial, which long their eternity to make a tomb
arose around the mausoleum of a garden of happiness for Khadja-
Kusam ibn Abbas, was abandoned. It Ahmad.” In 1361 a mausoleum was
began to revive in the second quar- built next to it for a highborn married
ter of the 14thcentury as a suburban woman. Both mausoleums were dec-
Muslim shrine alongside of the new orated with carved glazed terracotta
city, on the site of rabad. Then Shahi- of bluish-green, and ash-blue colors.
Zinda ensemble developed chrono- At the beginning of the 15th century
logically from north to south. Khadja- on the west side of the same plat-
Ahmad mausoleum was erected in form, there was built a mausoleum
the 1340s at the top of the northern and a mosque on behalf of Tuman-
part of the memorial. It blocked the aga, Temur’s younger wife. The portal
track along the main axis of the of the mausoleum is covered with
necropolis. The inscription on the blue cashin mosaics.
44

47. CENTRAL GROUP
A group of new mausoleums arose Alim Nesefi is decorated with relief
in Shahi-Zinda in the 1380s–1390s. majolica. Expressive eight-pointed
They were built on the place of Qar- stars are a characteristic feature of
akhanids’ madrasah (11th century). its facade. The central star shows
Some of them were saved. These are the names of twelve Shiite imams.
two nameless mausoleums, Amir The lower one contains Koranic text
Burunduk Mausoleum, a mausoleum “Throne.” Between the “stars” is the
built by usto (master) Alim Nesefi. text: “This world is joy for the people
Amir Burunduk Mausoleum has only of sin, the future world is bitter for
an internal dome on a 16-angled those who are committed to this
drum. The first nameless mausole- world, and both of these worlds are
um preserved a portal with a cita- a joy for Godly people.” Located on
tion: “earthly life is a burden to peo- the south east of the main track, an
ple, and people are a burden to the octagonal mausoleum was built by
earth.” The mausoleum made by Ulugbek in 1430–40s.
45

48. TEMURID MAUSOLEUMS
In the time of Amir Temur, among the decorated with inlaid sapphire-blue
mausoleums of Shahi-Zinda there cashin mosaics. It also has quotations
was built a necropolis for the women from Socrates. Among other moral
of his family. When in 1372 Shadi- teachings there is a quote: “Indeed
Mulk died (the daughter of Temur’s people in this world are like birds
elder sister Kutlug-Turkan-aga) a mau- rejoicing).. and this world is like
soleum with a ridge dome and a snare with bait placed in it.” One of
a beautiful portal, trimmed with Amir Temur’s confidants Amir Hussein
carved majolica was erected at the built a mausoleum for his mother
old wall. Kutlug-Turkan-aga died in Tuglu-Tekin next to these mausole-
1383 and was buried in the same ums. In that period there also was
mausoleum. When Temur’s younger erected the mausoleum of Amir-Zade.
sister, Shirin-bek-aga, died in 1386 The portals of these mausoleums
there was built for her the most were decorated with carved glazed
refined mausoleum. Its portal was terracotta and painted majolica.
46

49. SOUTH GROUP
When Temur’s grandson Mirzo Ulug- bottom of the wall, Ulugbek built
bek was the ruler of Maverannahr, a front entrance. It has the inscrip-
Shahi-Zinda ensemble was construct- tion: .”.. founded by Abd al-Aziz..., son
ed downwards from the brink of the of Ulugbek... in 838(1434/1435).” The
old wall. The two-dome mausoleum mosque and auxiliary premises on
was built in that period. According to both sides of the chartak were built
some sources, it belonged to Uldja- later. In the 19 th century the khakim
Inaga, Amir Temur’s nurse (before of Samarkand Davlet Kushbeghi con-
the survey, researchers thought it structed a small madrasah at the
was the mausoleum of the astrono- entrance and a summer mosque
mer Qazi-Zade Rumi). The mausole- opposite to it. The remains of a medi-
um is famous for its legendary stair- eval bathhouse were found during
way. The number of its steps could restoration work in Shahi-Zinda at
be counted correctly only by a truly the beginning of the 21th century.
believing person. In the 1430s, at the
47

50. OBSERVATORY OF ULUGBEK
The biggest astronomical observato- the publication of “Zidj” at Oxford. In
ry of the time was built in Samarkand the late Middle Ages, the observatory
under Mirzo Ulugbek in the 1420 s. was destroyed and deserted. The
Here, the great astronomers Qazi- observatory was discovered by
Zade Rumi, Djemshid Giyas al-Din archaeologist V. Vyatkin at the begin-
Kashi and Ali Kushchi studied the ning of 20th century. The structure
skies. For three decades high-preci- had the form of a cylinder with
sion measurements of the motion of a diameter of about 46 m and was
celestial bodies were conducted. 30 m high. Under the ground they
Samarkand observatory became excavated the remains of the basic
famous owing to the book “Zidj of instrument of the ob­ er­ a­ o­ y—
s v t r
Ulugbek.” This work contains a theo- a giant (40 m radius and 63 m long)
retical introduction and a catalog of quadrant arc. It was used for measu­
1018 stars. European scientists knew ring the movement of the Sun, Moon
about the observatory in 1648 after and other bodies.
48

51. DAKHMA OF SHEYBANIDS
The Chingizid dynasty of the Sheyba- has survived. This elevated structure,
nids reigned in Samarkand in the faced with marble is situated between
16th century. Trying to surpass the Tillya-Kari and Sher-Dor. In 1510 in the
Temurids, Sheybanids built several dakhma of the Alia madrasah Sheyba-
major madrasah in the centre of ni-khan was entombed. Then other
Samarkand. The first, Aliya madrasah Sheybanids were also buried there.
was built to the north-east of Registan, Dakhma was moved several times and
on the orders of the founder of the got to its present location in the twen-
dynasty Sheybani-khan. Haniya tieth century. It preserved the tombs
madrasah was built opposite to it. of the Sheybanid sultans: Mahmud
Under Kuchkunchi-khan, Abu-Said- (died in 1503–1504), Mahdi and Hamza
khan madrasah was constructed to (died in 1511) Kutlug Muhammad (died
the south of Registan. Time did not in 1545) Abdulhair (died in 1517), Edgar
spare the Sheybanid’s buildings. Only (died in 1523), Suyung Muhammad
the funeral dakhma of the Sheybanids (died in 1586).
49

52. KHADJA AHRAR NECROPOLIS
Sheikh Khadja Ahrar (1404–1490) with Samarkand. The great sheikh
headed the Central Asian branch of was buried in the south-eastern sub-
the Sufi order “Naqshbandiyyah” in urb of Samarkand and a sacred cem-
the middle of the 15th century. He etery was built in the 16th century.
directly influenced the political life For the group of burials around
of the Temurids due to his great spir- Khadja Ahrar’s there was construct-
itual power. Samarkand ruler ed a special dakhma and nearby col-
Ahmad-mirza, the ruler of Ferghana, umn aivans and halls of mosques
Omar Sheikh, and the great poets built in different periods. In the
Djami and Navoi were among 17th century Nadir Muhammad
sheikh’s murids. Djami wrote that Divan-beghi— a rich Bukhara digni-
“with his holy power, both externally tary constructed there a mosque
and spiritually, he held people in and madrasah on the portal of
subjugation.” Almost forty years of which there were pictured tigers like
Khadja Ahrar‘s life was connected the ones in Sher-Dor.
50

53. MEMORIAL COMPLEX OF IMAM ALBUKHARI
The necropolis of outstanding Sunni from the Prophet” At the end of his
theologian Imam Muhammad al- life Al-Bukhari returned to his home-
Bukhari was built near Samarkand. land, where he died in 870 in a village
With his phenomenal memory, al- Hartang near Samarkand. His work
Bukhari spent his life studying resulted in a summa of hadiths—“Al-
hadiths—the stories about the Proph- Djami as-Sahih”, which was canonized
et. Having performed the hajj in his in the 10th century as the main hadith
youth, al-Bukhari stayed in Hidjaz, anthology in the Sunni tradition. In
where he collected a set of biogra- the 16th century a small mausoleum
phies of tellers of hadiths. While col- and mosque were built above the
lecting the hadiths, the Imam was in tomb of Imam Al-Bukhari. In connec-
Egypt, Iraq, Khurasan. One of the tion with 1225th anniversary of imam
famous sayings of Imam al-Bukhari Al-Bukhari the new memorial complex
states: “He who has received knowl- was built in 1998 at the site of the old
edge, has received an inheritance mausoleum.
51

54. BUKHARA
Sacred Bukhara is one of the most esteemed cities in Referring to the holiness of the land of Bukhara there
Islamic civilization. It is situated in the center of the ancient was a saying: “If anywhere in the world the light comes
agricultural oasis in the lower reaches of the Zarafshan Riv- from above, in Bukhara, it streams out of the earth.” In the
er (39°46’N, 64°25’E). It is clear that Bukhara gained the sta- Middle Ages Bukhara was the site of spiritual sermons of
tus of a sacred town in pre-Arabian times. It was probably prominent religious figures such as Imam al-Bukhari, al-
an ancient temple area, dating back to the 2nd millennium Gijduvani, Sayf al-Din Boharzi, Baha ad-Din Naqshband. In
B. C. The name of the city is related to the Sanskrit the 10th–11th centuries Bukhara was the capital of the Sama-
“vihara”—“shrine”, “monastery.” The same idea is rendered nid state and since the 16th century the capital of Bukhara
by medieval sources that report that the Zoroastrian Magi khanate. The last amir of Bukhara was dethroned in 1920
and idolaters translated the name “Bukhara” as a “temple.” and Bukhara Republic was founded. In 1924 the land of
“Bukhara”, as well as “vihara”, can be derived from the San- Bukhara became part of the Uzbek SSR, and in 1991—a part
skrit “varahi”—“the land of boar (varaha)”, which means of the Republic of Uzbekistan. The Historical Centre of
“holy land”, as the boar was revered as a symbol of the Bukhara is a unique “open air” museum and is included in
priesthood. UNESCO’s list of the world heritage.

56. ANCIENT BUKHARA
The earliest layers of the urban cul- The Hephthalites (5th–7th centuries)
ture of Bukhara have an age of and then the Turks (6th–7th centuries)
2500 years. Its most ancient monu- who conquered Bukhara land,
ments are the well of Job—Chash- patronized the trade and collected
ma-Ayub, associated with the name taxes. In the 7th century the Bukhara
of the prophet Job (Ayub), and cita- Union of Princedoms was headed by
del Ark, which had a major Zoroastri- rulers with the title of Bukhar-Hudat.
an temple. Local rulers struck their In the early eighth century the Arabi-
own coins from the 2nd century B. C. an commander Quteiba conquered
In the 3rd–4th centuries after a great Bukhara and constructed the first
drought Bukhara’s oasis went mosque in the city. At the end of the
through a period of decline. A recov- 9th century Bukhara became the capi-
ery began in the middle of the tal of the Samanid Power. In the 9 th–
5th century and was associated with 11th centuries the city was protected
the reviving of trade on the Silk Road. with new high walls.
54

57. ARK
An historian of the 10 th century Nar- Manghit dynasty (1747–1920). At that
shahi states that Bukhara was origi- time Ark was the center of the
nally called Numidjket. The core of Bukhara state. There was a palace of
the town was Ark, erected at the the Bukhara Emir, mosques, an
turn of the 1nd millennium on a hill exchequer, governmental adminis-
with an area of about 3 hectares. tration and a prison. Its grand
There was a palace, ruler’s adminis- entrance faced Registan Square. The
tration, guard’s room and temple. massive gates were reinforced with
According to a legend Ark was built two towers connected by a gallery
by the epic hero Siyavush. Bukhara’s above. In the past there hung a lash
people honored his grave at the above the gates. It symbolized the
eastern gate, and every year on amir’s power. Ark was largely
Navruz, roosters were sacrificed destroyed in 1920 when the Red
there. Bukhara’s citadel of Ark got its Army subjected the city to an artil-
modern shape in the period of the lery attack and air bombing.
55

58. THE SAMANID MAUSOLEUM
The famous Samanid mausoleum some traditions of Sogdian architec-
stands in the park to the west of the ture: archaic columns in the corners,
Ark, dating from the 9 th–10 th centu- chains of “pearls” and the top arch
ries. It is believed that the founder of gallery. The entrances of the mauso-
the Samanid Power amir Ismail had leum, like temples of fire are open
it built for his father Nasr I, and after on four sides. They are “protected”
that the mausoleum became the with the signs of “magic square,”
Samanids’ family tomb. There is which represents the symbolic plan
a version saying that Ismail himself of the mausoleum, and embodies
(died in 907) and his grandson a harmonious model of the world:
Nasr II were buried in the tomb. Its the circle—the sky, the square—the
geometry presents the classical earth, the wings—the symbols of
shape of an Islamic mausoleum: angels, forty “pearls”—forty saints
a cube, crowned by a dome. But in who protect the human race.
the decoration we can also trace
56

59. CHASHMAAYUB
Chashma-Ayub belongs to the the city and Bukharian Jewish com-
esteemed “places of trace” (“kadam- munity. The water here still remains
joy”) left by saintly persons. The leg- pure and is considered to be cura-
end says that a holy righteous man tive. Legends inform us that a cultic
Job, called in the Koran the Prophet construction existed here in the
Ayub once visited this place. The 12th century. The inscription on the
impact of his staff made a healing portal says that today’s construction
water well (“chashma”).The other was built in the time of Amir Temur.
version states that it is the source, A characteristic feature of Chashma-
bathing in which Ayub was saved Ayub is a conic dome typical for
from suffering, mentioned in the Khorezm architecture of 13th–
Old Testament book of Job. In any 14th centuries. Probably, Khorezm
case, the unknown events, associat- masters brought to Bukhara by
ed with the name of Ayub played its Temur were the builders of the mau-
part in causing the emergence of soleum.
57

60. MAGOKIATTARI MOSQUE
The most ancient mosque of Magoki- tions of the 10th century building. In
Attari is situated in the modern cent- 1930 archeologists dug out the
er of Bukhara near Toki-Tilpak-Furush- southern portal of the mosque of the
on. In the early Middle Ages in this 12th century with unique ornamental
place there was a market called Moss bricklaying and archaic carved majol-
(Lunar), and next to it, a cultic center ica. The ancient trace of pre-Islamic
with the Temple of the Moon. During architecture are double quarter-col-
the spring festival of Navruz figurines umns on the sides of the portal.
and scapular folk deities were sold Among the decoration of the façades
there. After the capture of Bukhara, are five carved ganch panels with
the Arabs built one of their first exquisite compositions of woven
mosques on the site of the Moon ornament. In the late Middle Ages
Temple. Excavations inside of the Magoki-Attari served as a small dis-
mosque revealed the remains of trict mosque with the entrance fac-
carved decoration, and the founda- ing Lyabi-Hauz.
58

61. KALYAN MINARET
Kalyan Minaret (Great Minaret) is the with 16 arches. The minaret is
main symbol of sacred Bukhara. For 45.6 m high. Initially, it was even
a thousand years this sacred tower higher as the upper link of the mina-
has dominated Bukhara, declaring ret was above the lantern. For some
the greatness of the Islamic faith. At reason (possibly because of
the foot of the minaret is the central an earthquake), it was lost and
religious ensemble of Bukhara—Poi- upgraded later. The cornice has an
Kalyan (literally—“Foot of the inscription testifying to the date of
Great”). Kalyan is a round tower, construction—1127, and the archi-
9 m in diameter at the foot and tect’s name—Bako. The upper part
6 m at the top. One can get into the of Kalyan minaret was damaged dur-
minaret though a passage from the ing Red Army’s artillery attack and
roof of the cathedral mosque. Inside air bombing of Bukhara in 1920. It
the tower there is a spiral staircase was rebuilt during the restoration.
with 104 steps, at the top is a lantern

62. VABKENT MINARET
A minaret named after the spiritual with an elegant arched structure,
ruler of Bukhara, Sadr Burhan ad-Din called a “lamp” by analogy with
Abd al-Aziz was constructed at the a lighthouse (“minaret” is derived
end of the 12th century in Vabkent. from Arabian “manāra”—a place of
The minaret was the second largest burning fire, lighthouse). The trunk
in Bukhara oasis and became a part of the minaret is faced with dou-
of the Friday mosque. The similarity bled brick work, has 8 narrow belts
of architectural solutions suggests of ornaments and Islamic epigraphic
that it could have been built by one texts. The base of the lamp is deco-
of the students of Bako—the archi- rated with stalactites. For centuries,
tect of the Kalyan minaret. It Kalyan minaret and Vabkent minaret
is a more slender brick tower 39 m. remained unrivaled in scale, setting
high, 6.2 m. in diameter at the base an elevated standard for sacred
and 2.8 m. at the top. Vabkent mina- towers of Central Asian Islamic
ret, as well as Kalyan is crowned architecture.
60

63. GIJDUVANI MEMORIAL COMPLEX
Bukhara land keeps the ashes of burial of Sheikh the ruler of Maver-
many great figures of Islamic culture. annahr Mirzo Ulugbek (1409–1449)
One of these persons is a prominent built a small one-storey madrasah
Sufi Abd al-Halik Gijduvani (died in with portal facing east. It is four
1220). He was born and died in times smaller than Ulugbek madras-
Gijduvan village near Bukhara. Al- ah in Samarkand. A small minaret
Gijduvani was a disciple of the similar to Kalyan stands at the
famous Sheikh Yusuf al-Hamadani entrance of the madrasah The mod-
and the founder of Central Asian ern complex was constructed at the
Sufi school “Khadjagan”, that is “way beginning of the 21st century and
of Khadjas (teachers).” Adherents of has an exquisite wooden aivan
“Khadjagan” had to recognize free placed on ten columns, crowned
will poverty, ascetics, and celibacy with a blue dome, under which is
and abstain from contacts with the tomb of the great sheikh.
authorities. In 1432–1433, next to the
61

64. MAUSOLEUM OF SHEIKH BOHARZI
Sheikh Seif ad-Din Boharzi (died in tury a mausoleum was built above
1261) was a pupil of outstanding his tomb. A dome building of
Khorezm Sufi Nadjm ad-Din Qubro khanaka with portal was attached
(died in 1220). He chose Bukhara as to the mausoleum in the 14th centu-
a place for his sermons, where he ry, which had been the place for
founded the Sufi community Sufi meditations up to the end of
“Qubroviya.” Sheikh Boharzi was the 18 th century. Near Sheikh Bohar-
famous for converting the Golden zi memorial there is the mausoleum
Horde’s khan Berke to Islam. In the of his pupil Buyan-Kuli-khan, who
middle of the 13th century he head- was a nominal Khan of Chagatay
ed Bukhara madrasah, established Ulus under amir Kazagan rule (1346–
by Masud-beg, Mongolian Muslim 1358). In the past it was a refined
minister. After death the sheikh was structure, decorated with carved
buried in Fathabad district near glazed terracotta of blue, dark blue
Bukhara. At the end of the 13th cen- and white tones.
62

65. TRADING DOMES
Medieval Bukhara was known as the dome, “toki” stayed cool even in
a large trading city, receiving mer- extreme heat of summer. The sur-
chants from Central Asia, Iran and viving Bukhara “toki” were built over
India, Russia and China. There were four hundred years ago under
a lot of shopping areas and caravan- Abdullah-khan II. Three of those
serais there. The main streets in the structures are still safe. These are:
center served as bazaars, each of Toki-Zargaron (dome of jewelers),
which sold a certain type of prod- Toki-Sarrafon (dome of money-
uct. So, domed buildings, support- changers) and Toki-Tilpak-Furushon
ed with arches and arched sails (dome of headwear sellers). Based
were constructed in squares and on its architecture and function
crossroads to make sale more com- Abdullah-khan’s Tim also belongs to
fortable. That gave the name to “Toks.” It is a large multi-dome trad-
domed bazaars—“toki”—arch, ing construction for silk sale.
dome. Due to the vast space under
63

66. ULUGBEK MADRASAH
Ulugbek Madrasah is situated to the Originally the madrasah had four
east of Poi-Kalyan. It is the first of domes and four minarets in the cor-
three madrasah, built by Amir ners. The construction was complet-
Temur’s grandson Mirzo Ulugbek. ed in 1420, the name of the archi-
The other two were built in Samar- tect—Ismail ibn Tahir Isfahani. The
kand and Gijduvan. Following his building has two floors of cells (hud-
grandfather’s tradition Ulugbek jras) and a mosque. The facade is
patronized science and education. decorated with a portal, two-storey
His name is glorified in the centuries loggias and corner turrets. At the
for his astronomical observatory corners of the mosque there are
activity in Samarkand in the 15th cen- classrooms (darskhana). In 1586 in
tury. The inscription on the front the time of Abdullah-khan II the
door of the madrasahs reads: “Aspi- madrasah was restored and its
ration to knowledge is a duty of façade was decorated with glazed
each Muslim man and woman.” bricks and majolica.
64

67. MADRASAH OF ABD ALAZIZKHAN
Opposite to Ulugbek madrasah in round towers at the corners. The
Bukhara there stands a large size of the madrasah is 60×48 m.
madrasah, built in 1651–1652 by A darskhana is in its northeast corner
order of Ashtarkhanid Abd al-Aziz- and a winter mosque is in the north-
khan. This khan was famous for his west. The summer mosque with
victory over the Great Mughal Indian a mihrab is located in the southern
army, which was expelled from aivan. The interior has stalactites
Balkh. Building a madrasah, Abd al- and complex sails. The decor
Aziz followed the Bukhara khans’ tra- presents a wide use of painting,
dition of leaving a new Islamic mosaic and majolica panels with
school after their rule. The proto- pictures of flowering shrubs in vases,
type for Abd al-Aziz-khan madrasah fantastic serpentine creatures, and
was Miri-Arab madrasah: with a high others. On the sides of the main
portal, two dome halls in the frontal portal there are fabulous pictures of
part, four aivans in the yard and birds flying to the sun.

68. KALYAN MOSQUE
Kalyan Mosque was constructed in the beginning of the
15th century on the site of the old Qarakhanid Djuma-
Mosque built in the 12th century at the same time with
Kalyan Minaret. The construction of a new mosque was
completed in the first decades of the Sheybanid Power
which is proved by the date on the facade of the
mosque—1514. Since then, for the past five centuries Kaly-
an mosque has acted as the main mosque of Bukhara. The
scale of this Sheybanid mosque is comparable to the
Temurid cathedral mosques in Samarkand and Herat. It
is inferior to Bibi Khanum mosque in Samarkand in struc-
tural scale, but surpasses it in the area size (127×78 m). The
mosque has a rectangular plan with a traditional four
aivans, decorated with portals. The entrance portal of the
mosque faces the Poi-Kalyan square. During the restora-
tion works of the 1970s the facades of the mosque were
refaced with mosaic tiles and glazed bricks.

69. On the crosswise axes of the courtyard there are two
internal aivans and four ways out of the mosque. The main
building of Kalyan mosque with a high massive dome is
on the eastern side of the yard. On top of the dome storks
used to make their nests before they disappeared from
the city after the 1920–1930s. when swamps had been
drained around Bukhara. Inside the mosque there is
a mihrab faced with multicolored mosaics. An octagonal
tent-rotunda, like the “Octahedron” mausoleum of Shahi-
Zinda in Samarkand stands in front of the portal. It is used
as a pulpit for sermon reading. The internal architecture of
the mosque presents impressive indoor arched galleries
around the perimeter of the yard. They are covered by
288 domes placed on 208 columns. From any observation
point within the gallery there opens a rhythmically repeat-
ed pattern of arcades and pillars, creating a colorful play of
light and shadow.
67

70. MIRIARAB MADRASAH
The active Miri-Arab Madrasah is situated opposite to
Kalyan Mosque. This is one of the most esteemed reli-
gious Islamic universities in the post-Soviet period. It was
built in 1535–1536 and has worked for five centuries.
After a interruption of two decades during the Soviet era
the madrasah was reopened in 1945. Classrooms are
arranged at the three corners of the building. The fourth
one contains a necropolis with a burial of Miri-Arab
(“Prince of Arabs”), with a wooden tombstone. So was
called Seyid Shams ad-Din Abdallah al-Arabi, who was
originally from Yemen. In the 1480s Miri-Arab settled in
Central Asia and became a murid of Khadja Ahrar. He was
the head of the Muslims of Bukhara and enjoyed great
authority at the court of Muhammad Sheybani and
Ubaidullah-khan. The latter revered Miri-Arab as a spiritu-
al guide. He wrote a commentary on the Koran and sev-
eral Sufi treatises.
68

71. It was Ubaidullah-khan who gave Miri-Arab funds for
the construction of the madrasah. Its majestic facade is
raised on a high platform above the Kalyan Mosque level
and completely covered with mosaics. It is flanked by mas-
sive corner towers. In the center of the facade is the
entrance portal with a high semi-octahedron arch, on
each side—two-story loggia. Corner rooms are topped
with turquoise domes. Their high cylindrical drums are
decorated with tile mosaics with fringes and epigraphic
texts. The external size of the madrasah is 73×55 m. The
courtyard—37×33 m. It is circled by hudjras on two floors,
111 in number. The internal layout of the building is very
complex and has many steps, transitions, mezzanines and
alleys. Inside, open portals on the axes of the court serve
as summer classrooms. Carved cashin mosaics with plant
ornaments and intricate ligature of suls handwriting is
used in the external decoration.

72. BAHA ADDIN NAQSHBAND NECROPOLIS
The Necropolis of sheikh Baha ad-Din Naqshband—the
patron of Bukhara (died in 1389) is situated near Bukhara.
He was born in the village, later called after Qasr-i Orifan—
“castle of those who have known divine truth.” It
is believed that the sheikh received spiritual ordination
from Khadja Gijduvani who appeared in his dream. His
other teacher was Sultan-Halil, Sufi and governor from the
Chingizid dynasty. The Naqshband Sufi community
denied asceticism and was rather active in business. Baha
ad-Din said: “Our way to God is communication, but not
asceticism.” The memorial complex of Baha ad-Din Naqsh-
band was formed over five centuries. Its center is a rectan-
gular courtyard, where the sheikh was buried. Memorial
mosques from the 19th century adjoin the yard. In the
northwest corner there is the mosque of Bukhara Emir
Muzaffar (1860–1885), on the north side—the mosque of
Kushbegi.

73. Next to the burial place of Naqshband stands the
necropolis of the Sheybanids (16th century), who after
death wanted to be under the sheikh’s patronage. The
basis of the necropolis is two dakhmas. The first burials
belong to the first half of the 16th century (supposedly
Ubaidullah-khan was buried there), the second is the buri-
al of Iskandar-khan (died in 1583) and his son Abdullah-
khan II (died in 1598). To the west there is another dakhma
with the burial of Amir Imam Kuli-khan (18th century). The
largest building of the memorial is a Sufi khanaka, which
bears the name of Sheybanid Abd al-Aziz-khan (died in
1550), and was built on his orders. The outer dome of the
khanaka is visible at a distance of a few kilometers from
the memorial. Divided by arches, it consists of nine parts:
a small central dome, four side “petals” and the four corner
ones. It makes it look like a closed flower bud, the image
of “stopped time.”
71

74. NAMAZGOH MOSQUE
The ancient preserved mosque and from the mosque of Quteiba
Namazgoh stands to the south of the only the sacred Western Wall, facing
walls of the medieval city. It is a spe- Mecca was left. Over time, at the
cial type of mosque used for only northern boundary of Quteiba
two Muslim holidays—Kurban-hait Namazgoh there emerged a ceme-
and Ramazan-hait. Holiday sermons tery where famous preachers of Islam
were made with the participation of were buried. The last mosque was
city leaders. That was the third established at the beginning of the
Namazgoh mosque built in Bukhara. 12th century under Qarakhanid ruler
The first mosque of that type was Arslan-khan III (1102–1130). During the
built at the beginning of the 8th cen- reconstruction in the 16th century,the
tury by Arab commander Quteiba in arch-domed gallery with high portal
the north of the city. In 970 Samanid and the pulpit were built. There is
Amir Mansur ibn Nuh transferred a mihrab in the center decorated
Namazgoh to the west of the city with bricks and carved terracotta.
72

75. FAYZABAD AND KHADJA ZAIN ADDIN KHANAKAS
Fayzabad khanaka was a large Sufi there is the tomb of Khadja Zain ad-
shrine. It was built in 1598–1599 to Din marked with a special pole. On
the northeast of medieval Bukhara. both sides the kanaka is surrounded
It stands far from the cramped by aivans with columns having sta-
streets of the city and has the basic lactite capitals and marble bases.
attributes of a Sufi house—a large The pool in the yard has stone steps
dome hall for group meditations and a carved stone outlet. By the
and hudjras for living. Its central hall middle of the 19 th-early 20 th century
is surrounded by arch-dome gallery Sufi traditions had been largely lost,
on three sides. Another Sufi khanaka and their bearers were mostly wan-
is close to Kalyan mosque in the dering dervishes. For this reason, the
middle of a residential area. It was kanakas of Bukhara began to carry
built in the first half of the 16th cen- out the role of district mosques.
tury and was named after Khadja
Zain ad-Din. Outside the khanaka
73

76. CHORBAQR
Chor-Baqr is a country necropolis for the Prophet’s descend-
ants from Djuibar Seyids’ family. It is situated in Sumitan vil-
lage—8 km to the west of Bukhara. Djuibar Seyids had
occupied the major state posts in Bukhara since the Sama-
nids. The oldest part of the memorial is the burial of Abu-
Baqr Saad, the founder of the dynasty. A modest village
cemetery gained the status of a state necropolis in the sec-
ond half of the 16th century. Then Sheybanid Abdullah-
khan II reconstructed Chor-Baqr and erected a memorial
architectural complex in memory of Sheikh Khadja Muham-
mad Islam (died in 1563) and his son Khadja Abu-Baqr Saad
(died in 1589). Abdullah-khan II and his father Iskandar-khan,
considered themselves the spiritual pupils of Khadja
Muhammad Islam. In the middle of the 16th century, under
Sheikh Muhammad Khadja, Djuibar Seyids headed the
“Naqshbandiyya” Sufi brotherhood and became mentors for
the Sheybanid sultans.
74

77. The son of Sheikh Khadja Abu-Baqr Saad was his
successor and like his father, was the head of the Mus-
lims of Bukhara and one of the largest feudal landown-
ers in the khanate. He owned land and other property
in Bukhara, Samarkand, Termez, Balkh, Herat, Merv,
Meshed and Chardzhui and had an annual income
equal to the one of Samarkand regions. Chor-Baqr
necropolis is like a “city of the dead” with streets, yards,
gates and family dakhmas with numerous gravestones.
The central part is occupied by a mosque, khanaka and
madrasah. The front facades of the mosque and khana-
ka have portals with large arches, and the side facades
are formed by two circles of loggia. Their halls have
domes on well-balanced drums and interiors decorated
with crossed arches and a “web” of netted “sails” and
stalactites. In the 20 th century a small minaret, imitating
Kalyan Minaret was built on its central axis.

78. BOLOHAUZ MOSQUE
Many years ago Registan Square, ganch stalactites. The most striking
opposite to Ark citadel was occu- feature of the mosque is the decora-
pied by numerous beautiful build- tion of the aivan with 20 columns
ings. Today there is only one monu- made of walnut, elm and poplar
ment of medieval Bukhara—Bolo- wood. To seem higher in impression
Hauz ensemble. It is a classic exam- the columns are each made of two
ple of a Central Asian mosque: win- joined trunks. Their mushroom-
ter building of 1712, summer aivan shaped stalactite capitals are deco-
of the early 20 th century with orna- rated with bright colored paintings.
mented ceiling and wooden col- The transverse beams divide the
umns, small pool and small minaret ceiling into multi-colored rectangu-
constructed in 1917 by usto Shirin. lar sections which are masterpieces
Under a wide dome there is the of Bukhara craftsmen with a distinc-
main hall of the mosque and mihrab tive stalactite groove in the middle
niche which is richly decorated with of a star-shaped figure.
76

79. ZINDAN
To the north-east of Ark citadel there conditions were severe—criminals
is a building of medieval amir pris- were kept in a deep hole. They were
on—“zindan.” This high construction lowered there with special ropes as
looks like a well-fortified castle and well as their food. The word “zindan”,
is a state museum today. Archaeo- in Persian means “underground,
logical research has proved that darkness.” Twice a month prisoners
a millennium ago, this small fortress in chains, were taken from the dun-
was the northwestern tower, part of geon to Registan square and were
the wall of Bukhara internal city— presented to the Amir of Bukhara,
shakhristan. This dungeon obtained after which he decided who was to
its modern look in the time of last be killed and who to pardon.
Bukhara Amirs. The prison consists
of two parts. In the first part prison-
ers were held in cells, located in sev-
eral yards. In the second part the
77

80. KUKELDASH MADRASAH
Kukeldash madrasah is another facades of the madrasah are deco-
Bukhara building of the 16th century rated with majolica. The front façade
constructed in the period of Abdul- with entrance hall, mosque and dar-
lah-khan II. It bears the name of skhana faces Lyabi-Hauz. Star-
Khan’s dignitary Kulbaba Kukeldash shaped plafonds made of burnt
(“foster brother of Khan”) who car- brick or ganch form the original
ried out the construction of this interiors of the madrasah. In the
building in 1568–1569. The madras- Soviet period the madrasah was
ah’s size is 86×69 m. which makes it closed and for some time used as
one of the biggest in Bukhara. It has a hotel. There are interesting pic-
160 hudjras in two stories around tures of the 1930s (in socialist real-
a 2-aivan courtyard. One of the most ism style) in the corners of the dar-
famous Central Asian writers of the skhana depicting work scenes from
20 th century Sadr ad-Din Aini (1878– the life of an Uzbek village.
1954) studied there. The traditional
78

81. CHORMINOR
“Chor-Minor” (“Four minarets”) is the scripts were preserved. A peculiar
name of an unusual madrasah built image of Chor-Minor is unique in
in 1807 from the money of a rich the Islamic architecture of Central
Turkmen merchant Haliph Niyazkul. Asia. Its possible prototype could be
The madrasah includes a small yard the grand Char-Minor mosque in
surrounded by hudjras, summer Hyderabad (India), built at the end of
mosque in form of a column aivan the 16th century by Akbar-shah. The
and a stoned pool. A special image height of the minarets of Hyderabad
of the madrasah is produced by Char-Minor exceeds that of the Kaly-
an original entrance and a four-arch an minaret. It is assumed that Haliph
dome construction with four tower- Niyazkul saw this Indian “World
minarets. In one of the towers there Wonder” during business trips and
is a staircase leading to the second ordered Bukhara architects to repeat
floor of the domed hall. It housed it in miniature.
a library, where precious manu-
79

82. LYABIHAUZ
Lyabi-Hauz (literally—“brim of wide and about 5 m. deep. It con-
a pool”) is one of the most popular tains more than four thousand cubic
holiday destinations for Bukhara resi- meters of water, which comes by the
dents and tourists. It is a broad area ancient canal Shahrud. The banks of
around an ancient artificial reservoir. Lyabi-Hauz have stone steps. So
This largest pool of medieval it was easy for Bukhara water-carriers
Bukhara is located in the central part to fill their leather skins with clean
of the city. It was made in about water. During four hundred years this
1620 between the Kanaka and Mad­ place has been arranged for tea
rasah, constructed by the order of drinking open pavilions (chaikhana)
the Nadir Divan-Beghi. The two new and commercial shops. In the
buildings and Kukeldash Madrasah 20 th century, a monument to a legen-
formed a harmonious architectural dary folk hero—the cheerful joker
ensemble with a reservoir in the Khadja Nasr ad-Din was placed in
center. The pool is 42 m. long, 36 m. the park near Lyabi-Hauz.
80

83. KHANAKA AND MADRASAH OF NADIR DIVANBEGHI
The khanaka was the first building of Divan-Beghi for the building made
Lyabi-Hauz ensemble, built by vizier “for the glory of Allah.” After that,
Nadir Divan-Beghi. It was a place for Nadir Divan-Beghi had to make the
Sufis to stay and meditate. This is caravanseraia madrasah. But con-
a massive construction with a cen- structed with another purpose the
tral cruciform domical hall and hud- building does not have a mosque,
jras in the corners. Its high portal is classrooms or courtyard aivans.
flanked by towers. The mihrab niche A memorable picture of the madras-
is decorated with colorful stalactites. ah is the images of fantastic birds
Later, on the other side of the pool with deer in their talons on the
Nadir Divan-Beghi built a caravanse- entrance arch. These legendary
rai. At the grand opening of the car- birds of happiness, Semurg, flying to
avanserai Bukhara Khan Imamkuli the sun symbolize aspiration for spir-
(1611–1642) on the advice of Sufi itual knowledge.
sheikhs gave compliments to Nadir
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84. SITORAIMOHIHOSA
The palace Sitorai-Mohi-Hosa (“Elegant Star of the Moon”)
was a country residence of the Bukhara amirs. It is situated
4 km north of Bukhara in the area of a drained swamp. Parts
of the palace buildings existed there under Amirs Nasrullah
and Muzaffar. But large-scale construction in Sitorai-Mohi-
Hosa was started only in the time of Amir Abd al-Ahad
(died in 1910). The palace complex had been built for two
decades by the end of the 19th century. The old palace was
constructed under Amir Abd al-Ahad-khan. He sent
Bukhara masters to Petersburg and Yalta to study Russian
architecture. Using Russian experience, local architects
headed by usto Khadja Hafiz built a splendid building that
combined local Bukhara and European traditions. The pal-
ace throne-yard played a major role. During the Amir’s
reception ceremonies the court elite stood under its arches.
Some of the buildings of the palace were designed by
an engineer, Ignatiy Sakovich.
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85. The new palace complex of Sitorai-Mohi-Hosa was
finished in the time of amir Alim-khan. It had a grand
entrance arch, yard with galleries, main building in the
European style and house for the amir’s harem in the
garden. New structures were designed by engineer
Morgulis. Dutch tiled stoves, stained glass and mirrors
were supplied by Russian plants. The marble lions at the
entrance were sculptured by Nurata masters, they also
carved marble spillways for the hauz in a form of a drag-
on jaw. The carved ganch panels on mirror background
in “The White hall” were made by Bukhara masters head-
ed by usto Shirin Muradov. The paintings in the recep-
tion room—by usto Hasan-Djan. They are recognized
masterpieces of Bukhara craft. After the revolution of
1920, Sitorai-Mohi-Hosa was the chairman of the
Supreme state body of Bukhara National Republic (1920–
1924)—all-Bukhara Kurultai.

87. KHIVA
Khiva is a historical city in the lower reaches of the Amu- In the first century A. D. the Afrigid dynasty came to pow-
Darya River (41°22’N, 60°21’E), which in the Middle Ages er in Khorezm, who ruled up to the end of the 10th century. In
became the successor of the ancient Khorezm city culture. the 8th century these lands were annexed by the Arabs and
The history of antic Khorezm, which was destroyed by the became part of the Islamic world. In the 9th–13th centuries the
Arabian invasion, by that time, had already numbered state of Khorezm-shahs arose in Khorezm and was crushed
nearly two thousand years. In the sacred book of Zoroas- by the Mongols in the 13th century. In the 14th–15th centuries
trians “Avesta”, it is referred as Hvarizam in the Behistun Khorezm was a part of the Temurid state, and in the 16th cen-
inscriptions of king Darius, Hvarazmish, in the writings of tury it was separated by the Chingizid khans. By the 17th cen-
Arrian and in Strabo Horasmis. In the 6th–5th centuries B. C. tury Amu-Darya changed its crease and Khiva became the
Khorezm submitted to the Persians, and became one of center of the oasis and the capital of the khanate. In 1873 Rus-
the Achaemenids’ satrapies, but by the 4th century B. C. iy sia established a protectorate over the Khanate of Khiva. The
regained its independence. During the Asian campaign, Khiva khan was dethroned in 1920 and the Khiva Republic
Alexander the Great made a peace treaty with the Kho- was formed. It was annexed to the USSR and Khiva became
rezm king Pharasman. an administrative part of Uzbekistan in 1924.

88. ICHANQALA
Ichan-Qala (literary “internal fortress”) is the inner city, Khiva, within Ichan-Kala became the capital of the
which was originally shahristan of medieval Khiva. northern Khanate in the time of the Chingizid Khan
Referring to this city in the 10 th century Arabian geogra- Arab-Muhammad (1602–1623). After that the khanate
pher al-Maqdisi wrote, “Khiva is on the edge of the became known as the Khiva Khanate. Under the rule of
desert, it is a big city, it is on a canal, extracted from the Arab-khan’s sons, Esfendiyar (1623–1644) and Abu-l-Gha-
river, it has a comfortable mosque.” Ichan-Qala has zi (1644–1664), five other major cities of Khorezm recog-
a rectangular plan, with the area 650×400 m. It is sur- nized the supremacy of Khiva. The walls of Ichan-Qala
rounded by a strong defensive wall of clay, strength- protected the city up to the invasion of Nadir-shah, who
ened by semicircular towers. An arrow-shaped gallery captured Khiva in the middle of the 18th century. Under
with embrasures went along the top of the wall. The the Kungrad dynasty Khiva had grown so much that in
length of the wall is 2200 m, the height 7–8 m. Each of the 20 th century, the area outside the city (Dishan-Qala)
Ichan-Qala’s four walls has its own gates (Darvaza). The was fifteen times bigger than the area of Ichan-Qala.
western gates, Ata-Darvaza, are close to Kunya-Ark, the Ichan-Qala was named in UNESCO’s list of World Herit-
northern, Bahcha-Darvaza, are on the way to Urgench, age as the historical center of Khiva. There are more than
the eastern, Palvan-Darvaza, lead to Khasarasp and to sixty architectural monuments here: palaces, mosques,
the Amu-Darya, and the southern, Tash-Darvaza, to the minarets, mausoleums, which all together present
Karakum desert. a holistic world of a medieval Eastern city.
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90. AQMOSQUE
Aq-Mosque (“White Mosque”) was Khorezm’s geographical feature con-
built by order of Anusha-khan (1663– nected with a place for mihrab niche,
1687) in the middle of the 17th centu- which has to face Kibla, that is Mecca.
ry. It is a small district mosque situat- If in Samarkand, Bukhara, Termez and
ed by the Palvan-Darvaza gates. The other southern cities mihrab is on the
winter building of the mosque western side, in all Khorezmian
(khanaka) with a white sphere-coni- mosques, including Aq-Mosque,
cal dome is 13×9 m. On three sides mihrabs face south. The windows of
there are khanaka aivans with wood- the mosque are decorated with
en columns, which serve as a sum- ganch openwork lattice. The doors
mer mosque. The name “Aq (White)” are covered with ornamental carv-
can mean not only the color but also ings and epigraphic text with the
the status of an important mosque, names of Khiva masters Nur Muham-
located in the main street of Ichan- mad and Qalandar, and the years of
Qala. Aq-Mosque mosque shows installment—1838 and 1842.
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