CC BY
2
3) Tasks aimed at reproducing what they saw in the form of a story, a message, etc.
A number of tasks can be effectively used to develop skills in dialogical speech, for example: mute the sound while saving the image, and then reproduce the alleged text. This exercise can hardly be used to reproduce monologue texts, since the monologue content in this case is almost impossible to anticipate, unless a person can read lips. Such elements of the speech situation as the place and time of events, communication partners, their non-verbal behavior, certain assumptions about the content of the dialogue can be made, especially if the situation is sufficiently standard (in the store, in the theater, the doctor, etc.) 4 , Assignments aimed at developing sociocultural skills The use of video provides an excellent basis for this, however, it would be naive to believe that without the guiding role of the teacher and a competent system of specially designed exercises, these skills will form I themselves. Use the source code as a basis and a support for the development of productive skills in oral or written speech. Both the previous stages are mandatory both in terms of using videotext as a means of developing complex communication skills, and as a means of controlling receptive skills (listening). The same stage may be absent if the videotext is used only for the development and control of receptive skills.
References:
1. Ilchenko E. Using video in English lessons / / First of September, English №9 2003 p. 7
2. Solovova E. N. Using video in foreign language lessons / / ELTNEWS & VIEWS. №1mart 2003 p. 2
UDC 908
Norova M.
Teacher of Bukhara state University Uzbekistan, Bukhara city SAIFIDDIN BOXARZI WAQFI LANDS
Annotation: The published Bukhara documents refer to the period in the history of Central Asia, when the grave consequences of the Mongol invasion had a special effect here.
Key words: Saifiddin Boxarzi, Bukhara, lands.
Central Asia was one of the first countries conquered by Genghis Khan. The Mongols not only laid tribute to this territory, like Russia and other later conquered areas, but settled here for a long time. In the process of conquest and after it for a whole century, bloody wars continued in Central Asia, either against the local population or between the armies of the constantly hostile Chingizids.
I.Petrushevsky's great merit is in-depth study. Sources XIII - XIV centuries.on the socio-economic history of Iran, which allowed him to come to certain scientific conclusions. In relation to Central Asia XIII - XIV centuries.similar work after V.V. Barthold has not yet been carried out. A general
acquaintance with the sources only makes it possible to assert that the consequences of the Mongol conquest for Central Asia should have been even harder than for Iran.
Sheikh Sayfiddin Bokharzi of Bukhara, to whose memory the waqf was dedicated, recorded in the documents we publish, was born in the second half of the 12th century. in the Khorasan region of Bokharz. In the cities of Herat and Nishapur, he received his usual religious legal education and soon became Sufi. Having achieved rare successes in mysticism and moved to Khorezm, he was accepted as one of the few murids of the popular there, Sheikh Najmiddin Kubra. On the nature of the Sufi asceticism of Saifiddin Boharzi, many anecdotes have been preserved in various sources. In particular, interesting stories about him are given by the poet of the XV century. Abdurrahman Jomi in "Nafakhot Al -Uns". 20 Having, of course, a legendary character, these stories reflect the popularity of the sheikhs, their authority in the eyes of the population and feudal rulers. Jomi claims that Sayfiddin Bokharzi was sent to Bukhara by his mentor Najmiddin Kubra, who soon after, in 1221, died while the Mongols seized Khorezm. Saifiddin Boharzi lived in Bukhara for about 40 years and, apparently, held a prominent position.
It is known that Genghis Khan and his immediate successors, trying to achieve the submission of the population of the conquered countries, tried to win over the clergy to influence the people through it. At the cost of betrayal, Casia and the Sadr repeatedly bought life for themselves and their numerous confidants. Some Mongolian khans sought the support of the sheikhs in the struggle against their rivals. It is known, for example, that Berke Khan, the brother of Batu, visited Saifiddin Boharzi in Bukhara:
"Then Berke Khan, the son of Tushi, reigned, and he Ilkhan was a Muslim, [bearing the title]" Assistant to faith and peace. " He came to Bukhara to visit and receive the blessing of the sheikh of the sheikhs, the pole of the poles, the mysteries of God on earth [bearing the title] "The Sword of Truth and Faith," Sa'yed, son of Mutahar al-Boharzi, may Allah bless his soul. " [8]
Using his influence, Saifiddin Boharzi tried [9] to influence, if not the Mongols, then their Vazirs. The Oxford manuscript of the poetic message of Sayfiddin Boharzi to the ruling emir Chagatai Khabash Amid (or according to another reading, Jaish Ahmed) is known. In very harsh terms, Saifiddin Boharzi criticized this extremely powerful grandee for interfering in the affairs of the clergy and for appointing ignorant youth to leadership positions. He demanded that the government be handed over to representatives of the Muslim clergy, and threatened that in case of disagreement, it would be eliminated completely. Saifiddin Bokharzi, apparently, wanted to strengthen the role of the sheikhs and partly achieved this goal, at least in Bukhara became "the sheikh of the world" (Sheikh al-Olam), recognized by the Mongol khans. The mighty Khansha Siyurkukteni-biki, the mother of Mengu, Hulagu, Kubilaya, although she was a Christian Kerait, donated 1000 silver balyshs for the construction of a madrasa in Bukhara and on the basis of a waffa, which was appointed by SayfiddinBoharzi. 23 We do not know whether the institution of the Waqf was issued at that time by
a special act. Only the documents published in this book, dated 1326 - 1335, ie, more than 65 years after the death of SayfiddinBoharsi, have reached us. [11]
In his documents, his grandson Abulmufohir Yahya, son of Ahmed, son of Sa'id al-Boharzi was named as the founder of the waqf in favor of the mausoleum and honako Saifiddin Boharzi. Writer of the XVI century. Ahmed, the son of Mohammed, reports that this sheikh arrived in Bukhara from Kerman in 717/1312 - 13, and died in 736/1335 - 36 g, "It was he who established the memorial treats, providing the poor with clothing and housing in Fathobod", - says Ahmed b. Muhammad. 25 Since we know from another work 26 that Saifiddin Boharzi's son, Burkhoniddin Ahmed, performed the hajj and stayed in Kerman, the message about the arrival of Yahya, the son of Ahmed, from Kerman looks plausible. A contemporary of Sheikh Yahya, the Arabic traveler Ibn Battuta, while in Bukhara, stayed at SaifiddinBoharzi'sKhonako and tells the following about him: [10] ***
"We stopped in the Bukhara suburb, known as Fathobod, where the tomb of the sheikh of the world, the pious hermit Sayfiddin al-Boharzi, is located, and he was one of the main saints. The monastery attributed to this sheikh, where we stayed, is very large, she owns huge waqfs, [from the incomes] from which pilgrims feed. Her descendant [Saifiddin] sheikh, who made a pious pilgrimage, Yahya al-Boharzi received me as a guest in his house. He gathered the [most important] persons of the city. The readers read the beautiful tunes, and the preacher made a speech. They sang very well in Turkic and Persian. We spent there the most amazing of wonderful nights, and I met there an excellent scholar and lawyer who bears the title of "sadr sharia" [9]
The published waqf document lists ten villages and one large village (kasaba) located in the south-eastern outskirts of Bukhara. Their arable land, gardens, irrigation canals and other real estate located in the area, with the exception of individual private and vakuf manors, in 1326 - 1334. were converted to the waqf of the mausoleum and honako of Saifiddin Boharzi. It is possible that their number also included the lands purchased by order of Syurukkteni-biki and turned by it into the Waqf madrasah. This madrasah, known as Honiye, was destroyed in 1273-1276. during the next pogrom of Bukhara due to internecine wars between the descendants of Genghis Khan. In the published document, when describing the katabab Fathhobod, there is only one reference to the "ancient waqf of this tomb". It says that Fathobod was built by Sheikh Saifiddin Boharzi and that his waqf included lands "known as Shahri Zudi" located in the immediate vicinity of Fathobod (doc. 1, lines 320, 382). However, we do not know whether the "ancient vakf ... tombs" entered precisely those villages that were bought by order of SyushkukeniKhansha. [eleven]
This publication presents all the currently known documents relating to the Waqf in favor of the mausoleum and the Honako of Sayfiddin Boharzi.
The introductory part, after the glorification, sets forth religious considerations, which served as the reason for the conversion of the property of Sheikh Yahya, the grandson of Saifiddin Boharsi, to the Waqf. The main idea boils down to the assertion of the temporal and transitory nature of the earth [11]
life and eternity of the otherworldly, as a result of which "every person needs to prepare for his own well-being in the next world with good deeds". The best kind of charity is recognized to be the permanent, without ceasing even after the death of the founder, the extraction of income from property turned in favor of religious institutions and the charity of pilgrims, i.e. waqf.
The essence of the act of applying property to a waqf is determined by a number of formulas in which, in particular, it is stated that after applying to a waqf, property should not be sold, inherited, turned into someone's property, or spent on anything except for the items indicated in the document.
These considerations are confirmed by the observations of the archeologist N. B. Nemtseva, who found out that the preserved mausoleum of SayfiddinBokharzi was built later on the Bayan Kuli Khan mausoleum located next to it, that is, not earlier than the second half of the 14th century.
In the mausoleum of SaifiddinBoharzi buried
1. Village Forakan *** options: ***
2. The village of Ushmiyun ***
3. Ibodi village ***
4. The village of QishlokBijugi *** [10]
5. Lands of the village Margzorcha ***
6. The village of Zahandzhiza ***
7. The lands of the village KhavziArusoni kitchen ***
8. KasabaFathobod ***
9. Farishun village ***
10. Village of Razin ***
11. Village Kovokdiza ***
12. The village of Kosara ***
13. The village of KushkiOsiyoiVobkana ***
In addition to these, the document mentions several dozen villages and canals due to the fact that they bordered the lands of the waif estate of Saifiddin Boharsi. Many geographical names of the XIV century.preserved in the vicinity of Bukhara to our time. On the maps of 1893 and 1896.and in the "List of aryks and settlements of the Bukhara part of the Zeravshan valley" by N. F. Sitnyakovsky 29 we find under the old names most of the villages and irrigation canals listed in our vakufnoy literacy. Thanks to this, it is possible to quite accurately determine the location of almost all lands and villages turned into Boharzi. For proper names, geographical names and terms we have adopted modern Tajik and Uzbek transcriptions, with the exception of those words, the spelling of which has already been established in Russian spelling, and the letters "h", transmitted as "j"
The design of the book takes into account the rule that requires that the texts contained in the document itself, marks, etc., be in regular type, whereas all explanations emanating from the author of the publication are in italics [11].
The author considers it his duty to bring deep gratitude to the editor of the publication A.K. Arends, who contributed a lot to the improvement of the scientific level of the work, V. A. Shishkin, who shared his extracts, maps and
historical and geographical information, as well as Ya. G. Gulyamov, A. Rasulev, K. 3. Muhsinova, M. Yu. Usmanova and A. Khamroshayev, who helped to find and process the published documents.
References:
1. This is precisely the reason for the destruction of Bukhara in 1273-1276. indicated by Rashidaddin (Collection of Chronicles, vol. III, Baku, 1957, critical text by A.A. Ali-zade, pp. 140-143; translation by A.K. Arends, pp. 88-89).
2. A summary of the repeated invasions, destruction and universal beatings of the inhabitants of Bukhara by the Mongols in the 13th and early 14th centuries. see: I. P. Petrushevsky. From the history of Bukhara in the XIII century, LSU Scientific Notes, a series of oriental sciences, vol. 1, 1949, pp. 103-118.3
3.В. В. Бартольд. История культурной жизни Туркестана, Л., 1927, стр. 85.
4. Он же. Туркестан в эпоху монгольского нашествия, часть II, Спб, 1900, стр 416 или Сочинения, т. 1, М., 1963, стр. 452.
5. Он же. Персидская надпись на стене анийской мечети Мануче, Спб., 1911, стр. 11.
6. К. Marx Secret Diplomatic History of the eighteen century, London, 1899, p. 78
7. В. В. Бартольд. Сочинения, т. 1, стр. 524.
8. М. Е. Массон. Исторический этюд по нумизматике Джагатаидов (по поводу Таласского клада монет XIV в.), Труды САГУ им. Ленина, новая серия, вып. CXI, Исторические науки, кн. 25, Археология Средней Азии, IV, Ташкент, 1957, стр. 79.
9. И. П. Петрушевский. Земледелие и аграрные отношения в Иране XIII — XIV веков, М. — Л., Изд-во АН СССР, I960, стр. 36 — 37.
10. В. В. Бартольд. Сочинения, т, 1, стр. 99 — 100.
11. Ibn -el-AthiriChronicon quod perfectisslmuminscrlbitur ed. C. J. Tornberg, Volumenduodecinmm, Upsala, 1853, p. 236 — 241. Русский перевод В. Тизенгаузена в кн. Сборник материалов, относящихся к истории Золотой орды, т 1, СПб, 1884, стр. 8-10.
