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The minaret verticals played a crucial role in determining the appearance of
oriental cities (in Central Asia this is most apparent in the Khiva’s Ichan-kala) and
created a clear system of spatial landmarks facilitating visual perception of a city,
pinpointing the sited of large mosques, madrasahs and complexes.
Minarets differ in terms of their positioning in space (single-standing, or
built-in), crown shape (round shaft with a lantern on top, or multi-tier acicular),
and the type of architectural segmentation of the shaft that can be vertical
(gauffers), horizontal (figured brickwork, facing), smooth or grid-like. Let us
consider these properties in view of selecting a substantial criterion for typology
classification of Central Asian minarets.
Single-standing minarets were usually found at a mosque or a public cult complex.
Minarets were positioned in a certain way relative to the main building: the corner
position in front of a mosque (Chilburja, Bashana, Dahistana mosques, 9th-10th
cc.; in Bukhara it is Kalan minaret, 12th c.; in Khiva it is Kalta-Minor by the
Mukhammed-Aminkhan madrasah, 19th c.; same is true for the Islam-Khoja
minaret, early 20th c., etc.), or at the centre in from of a mosque (the 19th century
mosques of Samarra, ibn Tulun in Cairo; the 12th c. Khasan mosque in Rabat,
etc.); a single-standing minaret could be incorporated into a building that would be
constructed later on (the 18th c. Juma; the 1841 complex of Seid Sheliker-bai in
Khiva).
Built-in minarets were constructed
as an integral part of major public
buildings, following a single design and
ornamentation framework.
Minarets were included in a
composition of Temur’s giant peshtaks,
rising at the corners of palace-type
complexes, and in terms of functionality
only those of the
Magoki Attari Bukhara
first group sometimes performed a utilitarian function; yet even among them were
some two-tier monuments that could not be used for azan due to their great height.
Minarets that lost connection with their practical purpose and retained only their
ideological and image function were different in shape from the “utilitarian” ones.
The crown part of single-standing Central Asian minarets of pre-Mongolian and
late feudal period contained a vaulted lantern – covered rotunda, where azanchi
choir climbed to call the faithful to prayer.
www.journal.fledu.uz 168
Илмий-методик электрон журнал
oriental cities (in Central Asia this is most apparent in the Khiva’s Ichan-kala) and
created a clear system of spatial landmarks facilitating visual perception of a city,
pinpointing the sited of large mosques, madrasahs and complexes.
Minarets differ in terms of their positioning in space (single-standing, or
built-in), crown shape (round shaft with a lantern on top, or multi-tier acicular),
and the type of architectural segmentation of the shaft that can be vertical
(gauffers), horizontal (figured brickwork, facing), smooth or grid-like. Let us
consider these properties in view of selecting a substantial criterion for typology
classification of Central Asian minarets.
Single-standing minarets were usually found at a mosque or a public cult complex.
Minarets were positioned in a certain way relative to the main building: the corner
position in front of a mosque (Chilburja, Bashana, Dahistana mosques, 9th-10th
cc.; in Bukhara it is Kalan minaret, 12th c.; in Khiva it is Kalta-Minor by the
Mukhammed-Aminkhan madrasah, 19th c.; same is true for the Islam-Khoja
minaret, early 20th c., etc.), or at the centre in from of a mosque (the 19th century
mosques of Samarra, ibn Tulun in Cairo; the 12th c. Khasan mosque in Rabat,
etc.); a single-standing minaret could be incorporated into a building that would be
constructed later on (the 18th c. Juma; the 1841 complex of Seid Sheliker-bai in
Khiva).
Built-in minarets were constructed
as an integral part of major public
buildings, following a single design and
ornamentation framework.
Minarets were included in a
composition of Temur’s giant peshtaks,
rising at the corners of palace-type
complexes, and in terms of functionality
only those of the
Magoki Attari Bukhara
first group sometimes performed a utilitarian function; yet even among them were
some two-tier monuments that could not be used for azan due to their great height.
Minarets that lost connection with their practical purpose and retained only their
ideological and image function were different in shape from the “utilitarian” ones.
The crown part of single-standing Central Asian minarets of pre-Mongolian and
late feudal period contained a vaulted lantern – covered rotunda, where azanchi
choir climbed to call the faithful to prayer.
www.journal.fledu.uz 168
Илмий-методик электрон журнал
