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Fayzulla Khodjaev home museum

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 Today we went to Fayzulla Khodjaev  home museum Fayzulla Khodjaev Museum was one of the most striking personalities in the political arena of Bukhara in the beginning of the 20th century. One of leaders of Young Bukharians- Jadids, a political figure, a patron of art, a fighter for equal rights and democracy, he was in 1938. Fayzulla Khodjaev was born in the family of a wealthy trader Ubaydullokhoja. His father tried to give him the secular education, so Fayzulla Khodjaev studied in Russia for a long time. Upon his return home to Bukhara in 1913, he joined Bukharan Jadids. In 1916 -1920 he was one of the leaders of Young Bukharan Party (Jadids) that stroke against dehumanish activity of the Emir of Bukhara. Fayzulla Khodjaev and his close friend and brother-in-arms writer A.Fitrat organized a demonstration calling for the adoption of the constitution and reforms aimed at improving the life of people in Bukhara Emirate. The demonstration was broken up, Young Bukharans had to flee. When
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Samanids mausoleum

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 Today we went to Samanid's mausoleum The monument of early medieval architecture located in the historic center of Bukhara, in the park broken on the place of the ancient cemetery. The mausoleum was under construction in the 9th century (between 892 and 943). It is found and restored in the 20th century. Is one of architectural masterpieces of Central Asia and a pearl of world architecture? In the mausoleum, there are three burials, one of which belongs to Ahmad ibn Ismail, Ismail Samani's son.  There is no grave of Ismail, the builder of the mausoleum and the founder of the Samanidsky dynasty, perhaps, in the mausoleum. Till the 20th century the mausoleum was almost completely closed by an occupation layer.
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Chashma Ayub

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 Today we went to Chashma Ayub museum  Chashma-Ayub - The Spring of Holy Ayub Mausoleum of Chashma-Ayub is the religious building in the heart of Bukhara. It consists of the mausoleum and a holy spring. Today it includes a Museum of Water. The mausoleum was built by the order of Karakhanid rulers in the 12th century. It was rebuilt several times during the 14th-19th centuries. During the Tamerlane’s reign the mausoleum was completed. The building features four rooms, situated on the East-West axis. Each room is topped with a dome. The western room was the first building and was built as a sepulchral tower; the rest rooms were built later. This mausoleum is related whith a legend of the Prophet Job. Once Bukhara suffered from desert winds and residents suffered from a drought. People prayed Allah for a miracle. And the God heeded their requests. At that time the Prophet Job had a trip through Bukhara lands. He struck the ground with his staff and healing water sprang up. The spring save
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Al-Bukhariy museum

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 Today our practical day was in the Al-Bukhariy Museum The museum is located in a modern building, which is constructed to the design of Zoirsho Kilichev, the chief architect of Bukhara city. Established in 2001, the museum is dedicated to the life of Imam Muhammad ibn Ismail al Bukhari, the outstanding researcher of Hadith and coryphaeus of the Islam theology. Al-Bukhari's fundamental work is "Al-Jome as Sahih," which is sacred in Islam after the Koran. To write this book the scholar had studied more than 600,000 hadiths (sayings of the Prophet Muhammad). In the Muslim world, al-Bukhari is entitled to 'Amirul-muminin filhadith,' which from Arabic means the "Master of Hadith Scholarship."
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Sadriddin Ayni museum

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 Today we went to Sadriddin Ayni museum It was good day Museum-Cell Of Sadriddin Ayni Jalol Ikromi In, Buxoro, Uzbekistan The memorial museum, located in the Kukeldash madrasa, in Lyab-i Hauz ensemble, is devoted to the life of Sadriddin Ayni and Jalol Ikromi, the outstanding classical writers of the Uzbek and Tajik literature. In the beginning of the 20th century, Bukhara was a center of the Jadid reformers. This historical movement created many talented writers and poets, including Sadriddin Ayni and Jalol Ikromi. In comparison with the previous literary trends, two scholars’ works came to highlight enlightening issues. They advocated secular education and liberation of spiritual sphere. In Ayni’s poetic and prosaic legacy, one could see further development of the traditions of both classical and Jadid literature in the Uzbek and Tajik languages. His works such as “Odina,” “The Money-Lender’s Death,” “The Slaves,” “Dakhunda,” and “The Memories” are the great achievements of the Uzbek
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Kukeldash Madrasah

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 Today we went to Kukeldash Madrasah It was good practical day  Kukeldash Madrasah is a medieval madrasa in Tashkent, located close to Chorsu Bazaar and Chorsu Metro station. It was built around 1570 by the Shaybanid Dynasty of rulers. The inner yard The madrasah is built of yellow brick, and has a traditional square shape with a big portal and an inner yard. The walls around the inner yard contain cells inhabited by the students. The portal is 20 metres (66 ft) high and contains two towers at its sides. In 1830-1831 the first floor of the madrasah was demolished, and the bricks were used to build the nearby Beklarbegi Madrasah. It was later restored.[1] The madrasah was damaged by the earthquake in 1868 and subsequently reconstructed in 1902-1903. It was reconstructed again in the 1950s and became one of only several religious buildings which survived the 1966 Tashkent earthquake. The madrasah was converted into a caravanserai in the 18th century, then it served as a fortress. In the
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Nodir Devanbegi

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 Today we went to Nodir Devanbegi Madrasah Nodir Devonbegi - Madrasah in Bukhara, part of the architectural ensemble of the XVI-XVII centuries Lyabi-house. The madrasah was built in 1622-1623. by the vizier of Imamkuli-khan, Uzbek dignitary Nodir Devon-run as a caravanserai, but was later converted into a madrasah. In 1993, the madrasah, along with other monuments of the historical center of Bukhara, was included in the UNESCO World Heritage List. Nodir Devonbegi Madrasah is located in the eastern part of Lyabi Khauz Square, opposite the khanaka Nodir Devonbegi, thus forming a kosh with a khanaka. On the central line of the kosh is the house Devonbegi. The alteration of the madrasah from the karvan-shed is indicated by the layout of the building: there is no lecture hall typical of the madrassah, and there are only hujras around the courtyard. In Central Asian architecture, as a rule, instead of the main entrance, a lattice window is placed on the portal axis, and the portal diverges i
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