As the world enters a new chapter of travel defined by authenticity, sustainability, and meaningful cultural exchange, Uzbekistan is quietly but confidently redefining its place on the global tourism map. Beyond its legendary Silk Road cities and monumental architecture, the country is turning attention to something far older and arguably more powerful: living communities where history is not displayed behind glass, but woven into everyday life.

At the close of the year, a small yet historically profound neighborhood in southern Uzbekistan took a symbolic step onto the international stage. The mahalla of Sayrob, located in the Boysun district of Surkhandarya region, was officially granted the status of a “Tourist Village.” This recognition is more than a formal designation. It reflects a broader national strategy aimed at preserving cultural identity while opening rural communities to responsible tourism and economic opportunity.

A Village Shaped by Time, Nature, and Tradition
Sayrob is not a newly discovered place. Its roots stretch back centuries, shaped by mountain landscapes, seasonal rhythms, and customs passed down through generations. Nestled in the foothills of the Boysun mountain range, the village offers an environment where nature and culture coexist in rare balance. Stone houses follow the contours of the land, narrow paths connect family courtyards, and traditional ways of life remain remarkably intact.

What makes Sayrob particularly compelling is not a single monument or attraction, but the continuity of its cultural fabric. Rituals, crafts, oral traditions, music, and cuisine are still practiced not as performances for visitors, but as integral parts of daily life. This authenticity is precisely what modern travelers increasingly seek.

The new designation recognizes Sayrob’s potential to welcome visitors without losing its soul. By encouraging carefully managed tourism, local authorities aim to improve infrastructure, create jobs, support small businesses, and ensure that cultural traditions are preserved rather than diluted.

Tourism as a Tool for Preservation, Not Replacement
Uzbekistan’s approach to rural tourism is grounded in a clear philosophy: tourism should serve communities, not transform them into staged replicas of themselves. The “Tourist Village” status comes with guidelines that prioritize local ownership, cultural integrity, and environmental care.

In Sayrob, this means developing guesthouses run by local families, promoting traditional crafts, and offering visitors opportunities to engage with authentic village life. It also means investing in roads, utilities, and digital connectivity so that residents benefit directly from increased attention.

This model aligns with global trends toward experiential travel. Travelers no longer want to simply see a place; they want to understand it. Sayrob offers that opportunity in a way few destinations can.

Boysun: A Cultural Landscape Recognized by the World
To understand Sayrob’s significance, one must look at its wider context. The village lies within the Boysun region, an area long regarded as one of Uzbekistan’s most culturally rich territories. Boysun is not just a geographic location; it is a cultural landscape shaped by nomadic heritage, mountain traditions, and deep-rooted spiritual practices.

Boysun is internationally recognized for its intangible cultural heritage. The region’s folklore, music, epic storytelling, rituals, and craftsmanship have been acknowledged by UNESCO as part of humanity’s shared cultural legacy. Unlike museum-based heritage, Boysun’s traditions remain alive, practiced within families and communities.

Visitors to the region encounter seasonal festivals, ancient customs tied to agricultural cycles, and music that carries echoes of pre-Islamic beliefs blended with later influences. Sayrob, as part of this environment, becomes a gateway into one of Central Asia’s most authentic cultural spaces.

A New Chapter for Rural Communities
The official recognition of Sayrob as a Tourist Village reflects a broader shift in Uzbekistan’s tourism strategy. For decades, international travel to the country focused primarily on major urban centers and Silk Road monuments. While these remain central to Uzbekistan’s appeal, there is growing awareness that rural regions hold equally powerful stories.

By supporting villages like Sayrob, Uzbekistan aims to distribute tourism more evenly across the country. This reduces pressure on major cities while creating new economic opportunities in regions that have often remained on the margins of development.

Employment generated through tourism in Sayrob will not be limited to hospitality. It extends to agriculture, handicrafts, guiding services, transportation, and cultural education. For young people in particular, this creates incentives to remain in their communities rather than migrate elsewhere in search of work.

Uzbekistan Beyond the Headlines: A Country of Diverse Landscapes
While Sayrob represents the future of community-based tourism, it is part of a much larger and diverse national landscape. Uzbekistan offers an extraordinary range of destinations, each contributing to the country’s cultural mosaic.

Samarkand stands as one of the world’s most iconic Silk Road cities, renowned for its monumental architecture, scientific legacy, and imperial history. The Registan ensemble, once the intellectual heart of Central Asia, continues to symbolize the country’s historical depth.

Bukhara offers a different experience. With its dense concentration of preserved medieval architecture, narrow streets, and active religious life, the city feels less like an open-air museum and more like a living chronicle of Islamic civilization.

Khiva, enclosed within its ancient walls, presents a remarkably intact example of a Silk Road oasis city. Its inner town, Itchan Kala, reflects centuries of urban planning, craftsmanship, and trade.

Beyond these famous cities lies Fergana Valley, a fertile region known for its artisans, ceramics, silk production, and vibrant markets. Each town and village in the valley contributes its own artistic traditions to the national identity.

In the west, the vast landscapes near Aral Sea tell a more complex story of environmental challenge and resilience, offering travelers insight into one of the most significant ecological transformations of the modern era.

Cultural Tourism as a Dialogue
What distinguishes Uzbekistan’s tourism vision today is its emphasis on dialogue rather than spectacle. Visitors are invited not only to observe, but to participate respectfully. In villages like Sayrob, this might mean learning about traditional cooking methods, listening to local musicians, or walking ancient paths that connect settlements across mountain passes.

This approach fosters mutual understanding. Travelers gain deeper insight into Central Asian cultures, while local communities gain exposure to the wider world without sacrificing their values. It is tourism as exchange, not consumption.

Infrastructure with Intention
The success of Tourist Villages depends not only on cultural richness but also on practical considerations. In Sayrob, the new status brings investment in infrastructure that serves both visitors and residents. Improved roads, signage, sanitation, and communication networks are essential to sustainable growth.

Crucially, development is being guided by local consultation. Community elders, artisans, and families play an active role in shaping how tourism evolves. This participatory approach reduces the risk of over-commercialization and ensures that growth aligns with local priorities.

Sayrob as a Model for the Future
Sayrob’s recognition sets a precedent for other historic communities across Uzbekistan. From mountain villages to desert settlements, many places possess untapped cultural and natural potential. The Tourist Village initiative offers a framework for unlocking this potential responsibly.

By positioning heritage as an asset rather than an obstacle to modernization, Uzbekistan is demonstrating that tradition and progress are not mutually exclusive. On the contrary, they can reinforce one another.

Travel with Meaning in a Changing World
In an era when global travel is being reassessed for its environmental and social impact, destinations like Sayrob resonate strongly. They offer slower, more thoughtful experiences rooted in human connection and cultural continuity.

For travelers, visiting such places becomes an opportunity to reflect on shared values: respect for nature, community bonds, and the wisdom embedded in long-standing traditions. For host communities, tourism becomes a means of strengthening identity rather than eroding it.

A Village That Speaks for a Nation
The official designation of Sayrob as a Tourist Village may appear modest on the surface, but its implications are far-reaching. It signals Uzbekistan’s commitment to inclusive, sustainable tourism and highlights the importance of rural heritage in shaping the country’s future.

Sayrob is not just a destination. It is a narrative of resilience, continuity, and openness. In welcoming visitors from around the world, the village invites them into a living story—one that reflects the broader journey of Uzbekistan itself.

As travelers increasingly seek places that offer depth rather than distraction, Uzbekistan’s living villages stand ready. And among them, Sayrob, in the heart of Boysun, offers a powerful reminder that the most meaningful journeys often begin far from the usual routes.

Der Beitrag Where Heritage Becomes a Journey: Uzbekistan’s Rise of Living Villages and Cultural Tourism erschien zuerst auf Turkestan Travel.

For decades, Uzbekistan occupied a quiet corner of the global travel imagination. Revered by historians, scholars, and seasoned explorers, yet largely overlooked by mass tourism, the country was often framed as a destination for specialists rather than mainstream travelers. That perception has now changed decisively.

According to the latest data released by UN Tourism (the World Tourism Organization of the United Nations), Uzbekistan has emerged as one of the seven fastest-growing tourism destinations in the world. Between January and September 2025 alone, international tourist arrivals increased by 73 percent compared to pre-pandemic levels in 2019, placing the country firmly among the global leaders in tourism recovery and expansion.

At a time when global tourism is stabilizing after years of disruption, Uzbekistan’s performance stands out not merely as a rebound, but as a structural transformation. The figures reflect a country that has deliberately repositioned itself on the world tourism map—through policy reform, infrastructure investment, and a carefully curated international image that balances authenticity with accessibility.

Global Context: Why Uzbekistan’s Growth Matters
UN Tourism reports that worldwide international travel increased by an average of just 5 percent during the same period. Against this backdrop, Uzbekistan’s double-digit and triple-digit growth rates signal something far more significant than a temporary surge.

Within the European tourism region, Uzbekistan ranked second in growth relative to 2019 levels and entered the Top 4 fastest-growing destinations in 2025 compared to the previous year. This achievement is particularly striking given the country’s geography and its relatively recent entry into the competitive global tourism market.

The message is clear: Uzbekistan is no longer a niche destination. It is becoming a serious global travel player, attracting visitors from Europe, North America, East Asia, and the Middle East in growing numbers.

Record-Breaking Numbers: Tourism by the Figures
The scale of Uzbekistan’s tourism expansion becomes even clearer when viewed through national statistics.

During the first 11 months of 2025, more than 10.7 million foreign visitors entered the country. Starting in April, monthly arrivals exceeded one million international tourists for the first time in the nation’s history, a psychological and logistical milestone for the industry.

Equally significant is the economic impact. Revenues from tourism services surpassed USD 4.4 billion, reflecting not only higher visitor numbers but longer stays, broader regional travel within the country, and increased demand for guided experiences, accommodation, gastronomy, and cultural activities.

This growth has stimulated the expansion of:

• Hotels and boutique guesthouses
• Tour operators and destination management companies
• Certified guides and hospitality professionals
• Transport and domestic flight networks

Together, these developments are reshaping tourism into one of Uzbekistan’s most dynamic economic sectors.

The Foundations of Growth: Policy, Access, and Strategy
Uzbekistan’s tourism success did not happen by chance. It is the result of a long-term, state-driven strategy focused on openness, accessibility, and international engagement.

Visa Liberalization
One of the most decisive steps has been the simplification of visa procedures. Over recent years, Uzbekistan has introduced:

• Visa-free entry for dozens of countries
• Expanded e-visa systems
• Simplified border procedures

These reforms dramatically lowered entry barriers, particularly for long-haul travelers who previously faced bureaucratic hurdles.

Improved Connectivity
Air connectivity has expanded rapidly. New international routes, increased flight frequencies, and partnerships with foreign airlines have made Uzbekistan more accessible from Europe, Asia, and the Middle East. Domestic flights and high-speed rail connections have also improved, allowing travelers to move easily between cities.

International Promotion
Uzbekistan has invested heavily in international tourism marketing, participating in major travel fairs, hosting media delegations, and positioning itself as a destination of depth rather than mass tourism. The narrative emphasizes culture, history, cuisine, landscapes, and human encounters—an approach that resonates strongly with modern, experience-driven travelers.

Timeless Cities, Living History
While Uzbekistan’s growth is driven by strategy, its appeal lies in substance. Few countries offer such a dense concentration of architectural, historical, and cultural landmarks.

Samarkand: often described as the jewel of the Silk Road, Samarkand is a city of monumental beauty. The Registan Square, framed by three majestic madrasas, is among the most iconic ensembles in the Islamic world. The Gur-e Amir Mausoleum, resting place of Amir Timur, and the vast Shah-i Zinda necropolis reveal centuries of architectural mastery and spiritual life.

Bukhara: Bukhara is a living museum with over two thousand years of continuous urban history. Its old town, a UNESCO World Heritage Site, features the Poi Kalyan complex, the Ark Fortress, and countless caravanserais, mosques, and trading domes that still shape daily life.

Khiva: Encircled by mud-brick walls, Khiva’s inner city, Itchan Kala, feels like a preserved medieval stage set. Minarets, palaces, and madrasas stand in remarkable harmony, offering one of Central Asia’s most immersive historical environments.

Tashkent: Uzbekistan’s capital presents a different face: modern, green, and surprisingly cosmopolitan. Soviet modernism, contemporary architecture, bustling bazaars, and an emerging art and gastronomy scene make Tashkent both a gateway and a destination in its own right.

Beyond the Classics: New Tourism Horizons
One of the most notable shifts in Uzbekistan’s tourism profile is the diversification of travel experiences.

Ecotourism and Nature
Mountain regions such as the Tian Shan and Nuratau ranges are gaining popularity for hiking, community-based tourism, and eco-lodges. Desert landscapes, including the Kyzylkum, offer yurt stays and star-filled night skies.

Gastronomic Tourism
Uzbek cuisine has become a powerful ambassador. Travelers increasingly plan trips around food experiences: from mastering plov in Samarkand to sampling regional breads, kebabs, and sweets in local homes and markets.

Cultural Immersion
Workshops in ceramics, embroidery, silk weaving, and wood carving attract visitors seeking hands-on engagement with living traditions. These experiences foster longer stays and deeper cultural understanding.

A Shift in Visitor Geography
Perhaps most telling is the changing origin of visitors. While regional travel remains strong, Uzbekistan has seen a marked increase in tourists from Western Europe, North America, Japan, South Korea, and the Gulf states.

This shift indicates that Uzbekistan is no longer perceived as a remote or difficult destination. Instead, it is increasingly viewed as:

• Safe and welcoming
• Culturally rich
• Logistically manageable
• Distinct from over-touristed destinations

For many travelers, it represents something rare: a place that still feels undiscovered, yet fully open.

Tourism as a National Development Tool
Uzbekistan’s leadership views tourism not merely as an economic sector, but as a catalyst for regional development, employment, and international integration.

The expansion of tourism has:

• Created thousands of jobs, particularly for young people and women
• Stimulated small businesses and crafts
• Encouraged heritage preservation
• Strengthened international cultural ties

Crucially, the government has emphasized sustainable growth, aiming to avoid the pitfalls of overtourism by spreading visitors across regions and seasons.

Looking Ahead: From Momentum to Permanence
Uzbekistan’s inclusion in UN Tourism’s Top-7 fastest-growing destinations is not an endpoint. It is a marker of transition.

The challenge now lies in maintaining quality while scaling infrastructure, protecting heritage while expanding access, and preserving authenticity in the face of rising demand. Early indicators suggest a strong awareness of these issues—and a willingness to address them proactively.

For travelers, this moment represents a rare opportunity: to experience a country at the height of its opening, confident yet unspoiled, proud of its past and ambitious about its future.

A Destination Whose Time Has Come
Uzbekistan’s tourism success is rooted in more than numbers. It reflects a broader transformation—of policy, perception, and self-confidence. The country has stepped out of the shadows of history not by abandoning its past, but by embracing it openly and inviting the world to engage.

As global tourism continues its recovery, Uzbekistan stands not only as a beneficiary, but as a model: a destination that understands that growth is most powerful when guided by culture, connection, and purpose.

For travelers seeking depth, meaning, and discovery, Uzbekistan is no longer a secret. It is a destination whose time has unmistakably arrived.

Der Beitrag The rise of tourism in Uzbekistan erschien zuerst auf Turkestan Travel.

The traditional knowledge and craftsmanship behind the making of yurts in Karakalpakstan, Kazakhstan, and Kyrgyzstan has officially been inscribed on UNESCO’s Representative List of the Intangible Cultural Heritage of Humanity, marking a significant milestone for the cultural legacy of Central Asia. The decision was announced during the 20th session of UNESCO’s Intergovernmental Committee for the Safeguarding of Intangible Cultural Heritage, held in New Delhi, India.

The inclusion recognizes not merely an architectural form, but a living cultural system that embodies centuries of nomadic knowledge, social values, craftsmanship, and spiritual meaning. For the communities that have preserved and transmitted these traditions across generations, the inscription represents long-awaited international acknowledgment of a heritage that remains deeply embedded in everyday life.

A Joint Nomination Rooted in Shared History

Originally inscribed in 2014 as a multinational nomination by Kazakhstan and Kyrgyzstan, the yurt-making tradition was recently expanded at the initiative of Uzbekistan, which advocated for the formal inclusion of the Karakalpak yurt tradition. With this step, the nomination evolved into a shared cultural dossier representing three closely connected Turkic cultures whose histories, landscapes, and ways of life have long intersected.

According to the official documentation submitted to UNESCO, the yurt is far more than a mobile dwelling. It functions as a powerful symbol of identity, social structure, cosmology, and continuity. Its circular form reflects concepts of harmony and balance, while its construction process reinforces communal cooperation, respect for elders, and the transmission of specialized skills.

Official Announcement and National Response

The decision was publicly announced by Saida Mirziyoyeva, Head of the Presidential Administration of Uzbekistan, who described the inscription as a moment of profound cultural significance.

“This international recognition confirms the depth of our traditions, the strength of our spiritual heritage, and the unbroken connection between generations,” she stated. Mirziyoyeva expressed gratitude to master craftsmen, researchers, tradition bearers, and cultural enthusiasts whose dedication ensured the survival and vitality of yurt-making knowledge in a rapidly modernizing world.

She emphasized that the inscription is not an endpoint, but a responsibility. “This is a victory for our entire culture. We move forward while carefully preserving what makes us unique,” she noted, underscoring Uzbekistan’s broader commitment to safeguarding intangible heritage.

What Makes a Yurt a Living Heritage?

UNESCO’s Representative List focuses on living traditions, not museum artifacts. In this context, yurt-making qualifies as an integrated system of knowledge that includes:

• selection and preparation of natural materials such as wood, felt, wool, and leather

• structural engineering adapted to climate extremes

• symbolic ornamentation reflecting tribal identity and cosmology

• oral transmission of techniques from master to apprentice

• social rituals associated with construction, assembly, and use

Among Karakalpaks, Kazakhs, and Kyrgyz, the yurt historically served as a home, ceremonial space, and social nucleus. Even today, yurts remain central to festivals, weddings, seasonal migrations, and cultural education programs.

Karakalpakstan’s Distinct Contribution

The inclusion of the Karakalpak yurt tradition adds an important regional dimension to the nomination. Karakalpakstan, an autonomous republic within Uzbekistan, possesses a unique nomadic and semi-nomadic heritage shaped by the Aral Sea region and the lower Amu Darya basin.

Karakalpak yurts are distinguished by specific construction techniques, decorative patterns, and spatial arrangements that reflect local environmental conditions and cultural symbolism. By formally recognizing this tradition, UNESCO acknowledges the diversity within Central Asian nomadic cultures while highlighting their shared foundations.

A Competitive International Context

The recognition carries additional weight given the competitive nature of UNESCO’s selection process. At the New Delhi session alone, 54 nominations from countries across the globe were evaluated for inclusion on the Representative List. Only a fraction met the criteria of authenticity, community involvement, continuity, and safeguarding measures required by the Convention.

That the yurt tradition not only retained its status but expanded to include an additional cultural community speaks to the strength of the nomination and the effectiveness of cross-border cultural cooperation.

National and International Cultural Policy Implications

For Uzbekistan, Kazakhstan, and Kyrgyzstan, the inscription aligns with broader cultural policy goals. All three countries have, in recent years, invested significantly in documenting, teaching, and promoting traditional crafts as part of national identity building and sustainable tourism development.

In Uzbekistan, the knowledge and skills associated with yurt-making are already included in the National List of Intangible Cultural Heritage, ensuring state support for research, education, and artisan training. The UNESCO inscription strengthens these efforts by providing international visibility and access to global safeguarding networks.

Tourism, Education, and Cultural Diplomacy

The global recognition of yurt-making is expected to have tangible effects beyond the cultural sector. Cultural tourism, particularly experiential and community-based travel, increasingly values authenticity and intangible heritage. Yurt camps, craft workshops, and nomadic lifestyle programs across Central Asia are likely to see heightened international interest.

Educational initiatives also stand to benefit. Universities, cultural institutes, and museums can now reference UNESCO’s endorsement when developing curricula, exhibitions, and exchange programs focused on nomadic cultures.

At a diplomatic level, the joint nomination reinforces regional cooperation and presents Central Asia as a space of shared heritage rather than fragmented national narratives.

Continuity in a Changing World

UNESCO’s decision comes at a time when traditional ways of life face mounting pressures from urbanization, climate change, and economic transformation. Nomadic knowledge systems, often dismissed in the past as relics, are now increasingly recognized for their sustainability, adaptability, and ecological intelligence.

The yurt, with its minimal environmental footprint and climate-responsive design, resonates strongly with contemporary debates on sustainable living. Its recognition as intangible heritage underscores the relevance of ancestral knowledge in addressing modern challenges.

Part of a Broader Recognition of Uzbek Heritage

The New Delhi session also highlighted Uzbekistan’s growing presence on the global cultural stage. At the same meeting, UNESCO added the art of making and performing music on the kobyz to the List of Intangible Cultural Heritage in Need of Urgent Safeguarding, further emphasizing the country’s rich and diverse cultural landscape.

Together, these inscriptions signal a strategic and sustained effort by Uzbekistan to document, protect, and promote its intangible heritage in cooperation with international partners.

A Living Legacy, Not a Static Past

Ultimately, UNESCO’s recognition of yurt-making traditions affirms a simple yet powerful truth: cultural heritage is not defined by age, but by continuity. As long as craftsmen teach apprentices, families gather under felted roofs, and communities find meaning in shared symbols, the yurt remains alive.

By honoring the yurts of Karakalpakstan, Kazakhstan, and Kyrgyzstan, UNESCO honors not only a structure, but a worldview shaped by movement, resilience, and harmony with nature.

For Central Asia, this recognition is both an achievement and an invitation: to continue safeguarding a heritage that speaks quietly, yet profoundly, to the world.

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On November 10, 2025, the historic city of Samarkand hosted the internationally renowned Samarkand Marathon 2025 on the iconic Registan Square. Organized under the framework of the 43rd UNESCO General Conference, this charity race united thousands of athletes from across the globe in an unprecedented celebration of sport, culture, and international camaraderie.

The marathon saw participants from 53 countries, with over 8,000 runners taking part in distances of 5 km, 10 km, half-marathon (21.1 km), and the full marathon (42.2 km). The event’s prize fund amounted to an impressive 75 million Uzbek soms, distributed among top finishers: 30 million for first place, 25 million for second, and 20 million for third. In the 42.2 km category, the male champion was Shokhrukh Davlatov from Surkhandarya, while Kenyan athlete Jasinta Chepkoyech triumphed in the women’s race.

In the half-marathon, Russian athletes Rinas Ahmadiev and Sofya Kameneva claimed victory, while the 10 km race was led by Japan’s Yuta Shitara and Russia’s Anastasiya Slichenkova. In the shortest distance, 5 km, Uzbekistan’s Alisher Ahmedullayev and Darya Andropova emerged as champions.

A Celebration of Youth: KIDS RUN

This year’s marathon placed special emphasis on the youngest participants through the “KIDS RUN” initiative. Children aged 3 to 11 competed across distances ranging from 60 meters to 1,000 meters, encouraging early engagement in sports and promoting healthy lifestyles from a young age. By blending sport with educational and cultural values, the organizers aimed to inspire the next generation of athletes and global citizens.

Samarkand: The Perfect Marathon Backdrop

Samarkand, one of Central Asia’s most storied cities, offered a spectacular and historic backdrop for the marathon. Founded over 2,700 years ago, Samarkand is a key city along the legendary Silk Road, renowned for its rich cultural heritage, architectural marvels, and centuries of history as a hub of trade and learning.

The marathon route wound through some of Samarkand’s most iconic sites, including the Registan Square, with its majestic madrasahs adorned with intricate tilework, and other landmarks like the Shah-i-Zinda necropolis and Bibi-Khanym Mosque. The city’s blend of ancient architecture and vibrant modern culture provided participants with a race experience unlike any other in the world.

Historical and Cultural Significance

Samarkand has long been a city of cultural convergence. As the capital of Timur’s empire in the 14th century, it became a center of learning, arts, and trade. Its monuments, recognized by UNESCO as World Heritage Sites, reflect centuries of innovation, artistry, and spiritual significance. Hosting an international marathon in such a historic setting underscores Samarkand’s commitment to fostering global connections while preserving its heritage.

A Global Event with a Charitable Heart

Beyond athletic achievement, the Samarkand Marathon serves as a platform for charitable initiatives. Proceeds from registration and sponsorships support local communities, education programs, and sports infrastructure. The 2025 edition, held in conjunction with UNESCO’s 43rd General Conference, strengthened ties between cultural diplomacy and international sports. The event successfully promoted global awareness, inclusivity, and intercultural dialogue, aligning perfectly with UNESCO’s mission of fostering education, science, and culture.

Tourism and Economic Impact

The marathon significantly boosts tourism in Samarkand, drawing thousands of international visitors to experience the city’s historical treasures. Hotels, restaurants, and local businesses report increased activity during marathon weekends, and cultural tours often accompany participants and visitors alike. For international travelers, the event provides a unique opportunity to combine sporting passion with exploration of one of the Silk Road’s most beautiful cities.

Participant Experience: Runners from Around the World

Athletes from diverse backgrounds described the Samarkand Marathon as an extraordinary experience. The combination of a challenging race, breathtaking historical scenery, and warm local hospitality created a memorable journey. For professional runners, the event offered world-class competition; for amateur athletes, a chance to connect with fellow sports enthusiasts in a culturally rich environment.

The marathon atmosphere was further enhanced by cultural programs, music performances, and interactive exhibitions at the finish line, emphasizing Samarkand’s status as both a sporting and cultural hub.

Future Prospects

With the 2025 edition, the Samarkand Marathon has set a high standard for international sports events in Central Asia. The organizers aim to continue growing the event, attracting more participants, and expanding charitable initiatives. Plans include the development of training programs for young athletes, partnerships with global sports organizations, and integration of innovative technologies to enhance race experience and safety.

Conclusion

The Samarkand Marathon 2025 exemplifies how sports can transcend borders and unite people across cultures. Against the backdrop of Samarkand’s timeless architecture and historical significance, the event celebrated youth, athletic excellence, and international friendship. By combining charitable initiatives, global participation, and cultural immersion, the marathon has become more than a race—it is a symbol of unity, heritage, and the enduring spirit of the Silk Road.

As Samarkand continues to embrace its role as a center of global culture and sports, events like the marathon highlight the city’s ability to bridge past and present, local and global, athleticism and artistry. For runners and visitors alike, the 2025 marathon will be remembered as a landmark celebration of human endurance, cultural pride, and international fellowship.

Der Beitrag The Samarkand Marathon 2025: A Global Celebration of Sport, Culture, and Heritage erschien zuerst auf Turkestan Travel.

Uzbekistan has taken a bold and strategically important step to elevate its standing on the global tourism map. Beginning January 1, 2026, citizens of the United States will be able to enter Uzbekistan completely visa-free. The presidential decree authorizing this change was signed in early November 2025 and grants American visitors a 30-day stay from the date of arrival—no visa applications, no paperwork, and no pre-approval processes required.

This move signals far more than a simple administrative reform. It reflects a fundamental shift in Uzbekistan’s vision for its future. The country, long celebrated for its Silk Road heritage, cultural treasures, and historical cities, is rapidly reinventing itself as a modern, open, and internationally connected travel destination. The abolition of visa requirements for U.S. travelers positions Uzbekistan to tap into one of the world’s strongest and most influential tourism markets.

In the following comprehensive analysis—designed for travel industry experts, potential visitors, and global partners—we explore the reasons behind this major policy shift, its timing, its broader economic and geopolitical impact, and how it will shape the future of travel to and within Uzbekistan.

1. A Landmark Change: From Selective Visa Policy to Full Accessibility

For many years, Uzbekistan’s visa policies were conservative and selective, especially concerning long-distance markets. Until now, visa-free travel for U.S. citizens applied only to visitors aged 55 and above. The measure was rooted in the assumption that older travelers were more likely to engage in extended cultural tours—Samarkand, Bukhara, Khiva—often assisted by organized groups.

However, the global tourism landscape has changed profoundly in recent years:

• Younger travelers are more mobile and more willing to explore emerging destinations.
• Digital nomads, entrepreneurs, and remote workers drive demand for flexible entry rules.
• Independent travelers prefer destinations without bureaucratic hurdles.

By expanding visa-free entry to all American citizens, Uzbekistan has removed a major barrier to growth and signaled a shift toward inclusiveness and modern tourism development. The new policy applies to:

• leisure travelers,
• business visitors,
• cultural groups,
• remote workers,
• students and researchers,
• Americans visiting family or friends.

This reform aligns Uzbekistan with global tourism leaders that have embraced open-border strategies—countries like Japan, South Korea, and Saudi Arabia, all of which reported significant boosts in arrivals after simplifying visa procedures.

2. Why Now? Strategic Timing and Global Context

Uzbekistan’s decision is not random, nor is it purely symbolic. It emerges from a careful assessment of global economic trends, domestic reforms, and geopolitical opportunities.

2.1. Global Competition for International Tourists

Countries across Asia, the Middle East, Europe, and even parts of Africa are competing aggressively for tourism dollars. Visa-free entry has become one of the most effective tools for attracting travelers from large economies. The United States is one of the most valuable tourism markets worldwide:

• High travel spending
• Long average trip duration
• Strong preference for cultural and historical destinations
• Consistent outbound travel demand

For Uzbekistan to position itself as a major Silk Road destination, access to American visitors is crucial. This visa reform is one of the most targeted and impactful steps the government could take.

2.2. Integration into Global Value Chains

Since 2017, Uzbekistan has undergone an ambitious program of economic, legal, and administrative reforms. Among the key areas:

• modernization of airports and transportation,
• investment in national airline capacity,
• development of hotel infrastructure,
• improvement of tourism services and safety standards,
• strengthening of digital governance,
• expanding foreign investment frameworks.

Visa-free travel for U.S. citizens fits naturally into this broader modernization strategy. It simplifies mobility, increases cross-border interactions, and supports the country’s long-term economic diversification goals.

2.3. Strengthening Relations with the United States

The U.S. is a priority partner for Uzbekistan in several key sectors:

• education and innovation,
• energy security,
• IT and digital transformation,
• entrepreneurship and investment.

The new visa policy sends a clear diplomatic message: Uzbekistan is ready for deeper, more flexible cooperation. Historically, easier mobility leads to:

more student exchanges,

more business partnerships,

larger conference events,

stronger cultural connections,

and increased visibility in global media.

The timing—at a moment of rising global competition and shifting geopolitical dynamics—could not be more appropriate.

3. The Tourism Impact: A New Era of American Travel to Central Asia

The United States is one of the world’s top three outbound travel markets, both in terms of volume and spending. The average American traveler spends significantly more than visitors from many other countries, with budgets often ranging between USD 3,000 and 5,000 per trip.

Opening Uzbekistan to this market offers enormous potential.

3.1. New Traveler Segments for Uzbekistan

With the visa barrier removed, Uzbekistan becomes attractive to a wide range of U.S. traveler profiles:

1. Cultural explorers
– drawn to Samarkand’s Registan, Khiva’s Ichan Qal’a, and Bukhara’s old city.

2. Adventure travelers and backpackers
– mountain regions, desert landscapes, Nuratau hiking routes, and community-based tourism.

3. Digital nomads and remote workers
– Taszkent’s rapidly growing tech and startup scene makes it an affordable and stable hub.

4. Business travelers
– attending forums, investment conferences, and corporate meetings.

5. Luxury travelers
– expanding 5-star hotel offerings, boutique hotels, and curated private tours.

6. Academic and educational groups
– universities, cultural institutions, and heritage organizations.

Many of these groups previously avoided Uzbekistan due to the visa application process. With that obstacle removed, the country becomes competitive with emerging destinations such as Georgia, Armenia, Jordan, Vietnam, and Oman.

3.2. Increased Length of Stay and Spending Potential

American travelers tend to take longer vacations outside the U.S., particularly when visiting destinations that require international flights. With a 30-day visa-free window, visitors now have the flexibility to:

• combine multiple regions,
• explore deeper cultural itineraries,
• visit neighboring countries like Kyrgyzstan or Kazakhstan,
• engage in specialty tours (food, crafts, Silk Road studies),
• or even work remotely while traveling.

This translates directly into higher average expenditure per visitor.

3.3. Growth for Airlines and Travel Routes

Visa-free access will impact airline networks significantly. Increased demand from U.S. travelers strengthens the case for:

additional flights via global hubs like Istanbul, Dubai, Doha, Frankfurt, Seoul, and Singapore,

eventual direct charter connections,

codeshare expansions with major carriers.

As aviation demand grows, Uzbekistan’s airports—recently modernized—are positioned to become stronger transit and arrival hubs.

4. Economic and Business Benefits: Beyond Tourism

The visa-free policy is equally important for Uzbekistan’s business and investment landscape.

4.1. Strengthening the IT and Outsourcing Sector

Uzbekistan has emerged as one of Central Asia’s fastest-growing IT hubs. The IT Park in Tashkent hosts thousands of companies, including many with U.S. partnerships. Visa-free entry enables:

• smoother business negotiations,
• more frequent in-person meetings,
• stronger investor confidence,
• tech events with international participation,
• and direct exploration of outsourcing opportunities.

As global companies diversify away from traditional outsourcing hubs like India or Eastern Europe, Uzbekistan gains visibility and competitiveness.

4.2. Expanding U.S.–Uzbekistan Business Relations

Key sectors that benefit include:

• renewable energy,
• agriculture and food technology,
• textiles and sustainable materials,
• mining and critical minerals,
• logistics and infrastructure,
• hospitality and tourism.

With Americans able to enter freely, the threshold for exploring partnerships becomes dramatically lower.

4.3. Impact on Education and Academic Mobility

Visa-free entry facilitates:

• semester programs,
• research collaborations,
• archaeological missions,
• cultural heritage initiatives,
• and study-abroad opportunities.

These exchanges contribute to Uzbekistan’s long-term intellectual and cultural development.

5. What Awaits U.S. Visitors: A Destination Rich in History and Modernity

Many Americans know Uzbekistan primarily from history books—but the country offers much more than Silk Road monuments.

5.1. World-Class Cultural Heritage

Uzbekistan is home to some of the world’s most visually striking UNESCO sites:

• Samarkand – Timurid architecture, Shah-i-Zinda, Registan
• Bukhara – Ark Fortress, Poi-Kalyan, trading domes
• Khiva – Ichan Qal’a, Kalta Minor, medieval city walls
• Shahrisabz – birthplace of Amir Timur

These sites are often compared to iconic global destinations such as Petra, Angkor Wat, or Machu Picchu.

5.2. Modern Tourism Infrastructure

In the last decade, Uzbekistan has invested heavily in infrastructure:

• high-speed rail connections between major cities,
• new international airports,
• luxury hotels and boutique guesthouses,
• eco-tourism projects in mountains and deserts,
• improved visitor centers and museum facilities.

This blend of ancient culture and modern comfort is a major draw for sophisticated travelers.

5.3. Safety and Hospitality

Uzbekistan is considered:

• one of the safest countries in Asia,
• extremely welcoming to foreign tourists,
• affordable for international visitors.

Friendly locals, clean cities, and stable conditions create a comfortable travel environment for Americans.

6. What the Visa Change Means for Travel Agencies and Tour Operators

For travel platforms—especially those offering Silk Road tours, adventure trips, or cultural programs—this change is transformative.

Key advantages include:

1. Higher conversion rates:
No visa barrier means fewer abandoned bookings.

2. New customer segments:
Younger Americans, business travelers, nomads, students.

3. Flexible, last-minute bookings:
U.S. travelers often book spontaneously; now they can do so easily.

4. Opportunity for new tour packages:

• Uzbekistan + Tajikistan
• Uzbekistan + Kyrgyzstan
• “Great Silk Road Expedition” tours
• U.S.-focused heritage tours

5. Improved cooperation with local partners:
Hotels, guides, and logistics providers will expand their services for English-speaking clients.

7. Uzbekistan’s Broader Global Strategy: Becoming a Connected, Open Nation

The visa-free decision is part of a larger international outlook. Uzbekistan is in the midst of a long-term transformation, seeking:

• deeper integration into global markets,
• stronger diplomatic partnerships,
• diversified tourism markets,
• sustainable economic development,
• and a reputation as a modern, dynamic country.

By opening its borders to the United States—one of the world’s most influential tourism, business, and education partners—Uzbekistan demonstrates confidence in its future and commitment to global engagement.

A Powerful Step Toward Global Visibility

Uzbekistan’s introduction of visa-free travel for U.S. citizens marks a pivotal moment in the country’s development. It is:

• strategically sound,
• economically impactful,
• culturally enriching,
• and highly attractive to global travelers.

For the United States, it means easier access to one of the world’s most fascinating destinations.
For Uzbekistan, it marks a new chapter of openness, opportunity, and international relevance.

The Silk Road nation is stepping confidently into the future—welcoming visitors from one of the world’s most significant travel markets, strengthening global partnerships, and shaping its identity as a forward-thinking destination.

Der Beitrag Uzbekistan Opens Its Doors: Visa-Free Entry for U.S. Citizens from 2026 and New Momentum in Global Tourism erschien zuerst auf Turkestan Travel.

The Music Festival Sharq Taronalari (Melodies of the East) was first held in Samarkand in 1997. Since then, the festival has been held every two years, inviting performers and musical groups from all over the world. The aims of the music forum include preserving and developing the best examples of national musical art and presenting them to an international audience, educating young people in the spirit of national traditions and establishing international links between creative collectives and musicians from different countries.

The Music Festival Sharq Taronalari has been held in the following years:

1997
1999
2001
2003
2005
2007
2009
2011
2013
2015
2017
2019
2022 (the Music Festival Sharq Taronalari planned for 2021 has been postponed to 2022).

The Music Festival Sharq Taronalari is organised in cooperation with the Ministry of Culture and the Ministry of Sport of Uzbekistan, the National Television and Radio Company of Uzbekistan, the Uzbek Composers Association and the Hokimiyat of the Samarkand Region. The competition receives regular support from UNESCO, the United Nations Educational, Scientific and Cultural Organization.

The number of countries participating in the festival increases from year to year: while representatives from 31 countries took part in the first festival in 1997, there were already representatives from 50 countries in 2009.

The music festival takes place in Samarkand on Registan Square, the city’s main attraction. Surrounded on three sides by three magnificent madrassas – Ulugbek, Sherdor and Tillya Qari – the square is the setting for a colourful sound and light show that presents the history of Samarkand from ancient times to the present. The show traces the major milestones and eras of life in Samarkand: from the first records of human settlement in the region, the site of Afrosiab, through the Mongol invasion to Samarkand’s Golden Age under Amir Timur, known in the West as Tamerlane. During this period, Samarkand became the largest city on the Great Silk Road, where culture and crafts flourished and architects left behind magnificent examples of medieval architecture.

Samarkand is definitely a first-class city that everyone visiting Uzbekistan and Central Asia should visit – to be in the region and not visit Samarkand would be a regrettable and unforgivable mistake. Samarkand has a large number of historical monuments, including Registan Square, the Bibi Khanum Mosque, the Shah i Zinda Mausoleum Complex, the Ulugbek Observatory, the Haji Daniyar Mausoleum and finally the Gur Emir Mausoleum, where the mortal remains of Tamerlane rest. All these sites are as interesting for history buffs, lovers of medieval culture, architecture and handicrafts as they are for ordinary tourists who may remember the immersion in the atmosphere of the medieval East for a lifetime.

Over the years, various entertainment events have enriched the programme of this great musical spectacle, including exhibitions and fairs of local handicrafts such as costumes, musical instruments and household items. There are also art exhibitions, performances and concerts. The week-long festival concludes with a colourful gala concert and fireworks.

As the Music Festival Sharq Taronalari is traditionally held in late summer or early autumn, it coincides with the peak of the tourist season. This is the best time to visit the Central Asian region, when the hot summer temperatures return to normal, fruit and vegetables abound in the markets and tens of thousands of tourists flock from all over the world to combine a historical and cultural tour of Uzbekistan with a spectacular music show.

Der Beitrag Music Festival Sharq Taronalari erschien zuerst auf Turkestan Travel.

The Tales of Hodja Nasreddin clearly show how the ways of a master lead to the way of Allah. When he saves others, he does not forget his own good. Of course, the motifs of the religions of the holy scriptures come to the fore, which clarifies the patterns of these adventures and the great game. In this way, the most serious problems of theology can be easily solved.

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One day, as Hodja Nasreddin sat on the bank of a river, ten blind men came to him. They asked him to take them to the other side. Molla (title for an Islamic jurist and religious scholar) agreed, but on condition that each of them give a quarter of a thong.
He led nine blind men across, and when he led the tenth across, the water caught the blind man in the middle of the river and swept him away.
The blind men realised what had happened and cried out.
– Why are you making such a fuss? – Hodja Nasreddin shrugged his shoulders: Give a quarter of a thong less and that’s it!

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

One day Hodja Nasreddin was robbed on the street by robbers. They grabbed his donkey, took his money and beat him.
Finally Hodja Nasreddin couldn’t take it any more and cried out:
– Why are you beating me? Did I not come at the right time, or did I not bring enough?

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

Hodja Nasreddin had a very good cow that gave a lot of milk. One day she fell ill and died. Hodja went mad with grief.
The neighbours began to tell that when Hodja Nasreddin’s beloved wife had died a month before, he had not grieved and mourned so much.
– Of course,” Hodja Nasreddin replied, “when my wife died, everyone comforted me and said, ‘Don’t cry, we will find you a new and better wife…’. But my cow has been dead for two days and no one comes to me and comforts me, ‘Don’t cry, we will get you a new and better cow…'” So what can I do now?

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

One day Hodja Nasreddin was bringing grain to the mill. He was standing in a queue and from time to time he pushed grain from other people’s sacks into his own sack. The miller noticed this and asked:
– Shame on you, Molla, what are you doing?
– I am some kind of madman,” replied an embarrassed Hodja Nasreddin.
– ‘If you are crazy, why don’t you put your grain in the others’ sacks?
– I said I was crazy, but I didn’t say I was an idiot.

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

One night a thief broke into Hodja Nasreddin’s house. He ransacked the house but found nothing, took an old chest of drawers and went out. When he comes to the door of his house, he suddenly sees Hodja Nasreddin lying sleepily in wait behind him with a mattress and a blanket.
– Where are you going? – the thief was taken aback.
– Where are you going? – We’re moving here, aren’t we?

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

One night a thief broke into Hodja Nasreddin’s house. His wife woke up and started pushing her husband away.
– “Pray that he finds something in our house,” Hodja Nasreddin muttered and rolled over onto his other side, “then it won’t be so hard to take it away from him…”

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

Hodja Nasreddin brought home a small piece of meat and asked his wife what she could make out of it.
– Anything you want.
– Then cook it all.

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

One day one of Hodja Nasreddin’s relatives did something to please him.
– Ask me anything you want, Hodja Nasreddin said without thinking.
The relative was so pleased that he could not think of anything to ask.
– I have until tomorrow to think about it,” he finally said.
The Hodja Nasreddin agreed. The next day, when the relative came to him with a request, he replied:
– I have promised you only one thing. You asked me to give you till tomorrow. I have. So what more do you want?

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

Once when Hodja Nasreddin was by the sea, he was very thirsty and drank some salt water.
The thirst did not subside, of course, but on the contrary, his throat became even drier and nauseous. He walked a little way ahead and found a spring with fresh water. When he had drunk enough, he filled his cap with fresh water, then carried it and poured it into the sea.
“Foam and boil not,” he said to the sea. – There is nothing to boast of in vain before men; taste what real water must be like!”

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

When Nasreddin carried a certain scholar across a stormy river, he said something grammatically wrong.
– Have you never studied grammar? – the scholar asked.
– No.
– Then you have lost half your life.
After a few minutes Nasreddin turned to his companion:
– ‘Have you ever learned to swim?
– No, why?
– Then you have lost your whole life – we are drowning!

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

One day the villagers saw Hodja Nasreddin running as fast as he could.
– Where are you running so fast? – a neighbour asked him.
– They say my voice sounds good from a distance, he replied as he ran.

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

Nasreddin lost his donkey. He began to cry out in the bazaar:
– Whoever finds my donkey, I will give him saddle and tack.
– If you want to give everything as a reward, he was asked, why are you looking for it and taking so much trouble?
– Yes, he replied, but it is just that you have never experienced the joy of finding it.

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

Hodja Nasreddin once said:
– I can see very well in the dark.
– All right, but if that is so, why do you always walk around at night with a candle?
– So that others can’t bump into me.

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

Nasreddin was digging holes in the steppe. A passer-by asked him:
– ‘What are you doing here?
– I’m digging in the steppe for my money, – Nasreddin replied, – but no matter how hard I try, I can’t find it.
– Did you leave any signs? – the passer-by asked.
– Yes, of course! – replied Nasreddin. – When I buried the money, there was a shadow of a cloud there!

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

One day Hodja Nasreddin was asked to preach in the mosque. Nasreddin refused for a very long time, but the people did not let up. Finally, he climbed up on the minbar and addressed the believers with these words:
– Dear people, do you know what I am going to talk about?
– No, replied the listeners, we do not know.
Nasreddin came down from the minbar enraged and shouted:
– If you are so ignorant, it is useless to waste time with you! – and went back to his house.
The next day Nasreddin came to the mosque, climbed up on the minbar and addressed the crowd with the same question. The people consulted among themselves and answered in one voice:
– Of course we know.
– Well, if you know everything yourself, said Nasreddin, then I have nothing to say to you.
He left the minbar and went away, and his listeners decided to answer the next time that some of them knew what he was talking about and others did not, so Nasreddin had to say something.
On the third day Nasreddin went up to the minbar again and repeated his question.
The listeners shouted that some of them knew what he was going to say and others did not.
Then Nasreddin realised that they were trying to trick him and he was not confused and said:
– Good. Let those who know tell those who do not know.

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

A man came to Nasreddin’s house and wanted to become his disciple. It was cold in the house, and while he waited for his wife to bring hot soup, he blew on his hands in concentration. The newcomer, who knew that every action of an enlightened Sufi had a hidden meaning, asked him why he was doing this.
– To keep warm, of course, he replied. Soon the food was brought to them and Nasreddin blew on his soup.
– Why are you doing this, master? – the apprentice asked.
– To cool the soup, of course, Hodja Nasreddin replied.
Thereupon the apprentice left Hodja Nasreddin’s house, as he could no longer trust a man who achieved the opposite by the same means.

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

One day, the village boys decided to steal Hodja Nasreddin’s famous shoes. When they saw him walking on the road, they crowded together under a tree and began to argue loudly whether he should be allowed to climb the tree or not.
– What’s so bad about that? Of course I can, said Hodja Nasreddin, who had appeared in the meantime.
– But you can’t! – replied one of the boys.
– The tree is too high, said the other.
– You’re just showing off, said a third.
Without saying a word, he took off his shoes, put them in his belt and walked towards the tree.
– Why are you taking the shoes? – the boys began to shout.
– A true Sufi never knows where he will go the next moment. I may never have to return to earth. So it is better to take them with you….

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

One day Hodja Nasreddin went into a shop. The owner came to serve him. Nasreddin said: First of all, the most important thing. Did you see me enter your shop?
– Yes, of course!
– Have you ever seen me before?
– Never in my life.
– Then how do you know it was me?

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

Once upon a time, a greedy and rich Qādī (is a jurist according to Islamic state doctrine) drowned in a pond. Everyone crowded around the pond, stretching out their hands and shouting:
– Give me your hand! Give me your hand! – but it was as if the Qādī had not heard. Then Hodja Nasreddin came by. When he saw what was happening, he held out his hand to the Qādī and said, “Here!”
He grabbed Hodja Nasreddin’s hand and in a minute he was on the shore.
– The judge only listens when you say ‘na’ to him, the wise Hodja Nasreddin explained his behaviour to the assembled crowd.

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

One day Hodja Nasreddin carelessly boasted that he could teach his donkey to speak. When the Emir heard about this, he ordered him to pay 1,000 tangas (coins) to show him a talking donkey after a while. At home, Hodja Nasreddin’s wife began to weep and mourn:
– And why did you cheat Emir, why did you take the money! If he finds out that you have cheated him, he will put you in prison!
– Calm down, woman, Nasreddin replied, and better hide the money. I have set myself twenty years. In that time either the donkey will die or the emir….

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

One day Hodja Nasreddin lost his donkey. After spending the whole day searching, the exasperated Hodja Nasreddin solemnly swore by Allah that if he found “that damned donkey” he would immediately sell it for a thong (coin). And then he saw his donkey.
The next day, everyone saw Hodja Nasreddin standing in the bazaar with his donkey and cat. When asked what he was doing there, Nasreddin said he was selling his donkey for 1 thong and his cat for 100 thongs, but only together….

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

A man who wanted to perform a ritual ablution in the river asked Hodja Nasreddin:
– What do the hadiths say – in which direction should I turn during ablution? Towards Mecca or towards Medina?
– Turn towards your clothes so that they are not stolen by thieves…. – Hodja Nasreddin replied.

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

One day Hodja Nasreddin was eating sultanas. A friend approaches him and asks him:
– Hodja Nasreddin, what are you eating?
– There you go… – he replied.
– What do you mean by ‘there you go’? What kind of answer is that?
– I mean short.
– What do you mean by short?
– You ask me what I eat. If I say ‘sultanas’, you say, ‘Give me some’. I will say, “No, I won’t.” They will ask, “Why?” and I will say, “Well…” So I’ll be brief up front: “Well…”

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

Once a famous chef treated Nasreddin to fried liver. Hodja Nasreddin liked this dish so much that he asked the chef for the recipe and carefully wrote it down on a piece of paper. Then he went to the market and bought two pounds of fresh liver.
On the way home, a big bird snatched the liver out of his hand and flew away.
– Well, you can have the meat, he said, looking after it ironically. – Say, what are you going to do without a recipe?

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One day a neighbour came to Nasreddin and asked him for a ten-year-old vinegar. Hodja said no.
– But you have ten-year-old vinegar! – his neighbour was offended.
– You are a strange man, Hodja Nasreddin replied, do you think I would have had ten-year-old vinegar if I had given it to anyone who asked for it?

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

One day a man climbed a tall tree and could not get down. The villagers deliberated for a long time and finally decided to go and see Hodja Nasreddin, who is known for his wisdom. Without saying a word, Hodja Nasreddin threw a rope to the poor man and told him to tie a rope around his waist. He did so. Then Hodja Nasreddin pulled hard on its end and the man landed on the ground with a broken leg.
Everyone started criticising Nasreddin for his stupid and reckless behaviour.
– I don’t understand it, Hodja Nasreddin shrugged, this method always works when you have to pull someone out of a well….

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

Hodja Nasreddin crawled into the strange garden and quickly began to collect watermelons in a sack. In the process he was caught by the owner of the melon fields.
– What are you doing here? – he shouted.
– You won’t believe it, my friend, the wind was so strong this morning that it swept me off the ground and into your field.
– Then who picked all these watermelons?
– I held on to them so that the wind wouldn’t carry me away….
– Then who put them in your sack?
– I swear to Allah, when you came up, I was just standing there thinking about this question….

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

One day his wife said, to annoy Hodja Nasreddin:
– Hodja, you are so ugly, it would be a pity if our future child looked like you….
– That’s nothing, Hodja Nasreddin replied, woe to you if the child doesn’t look like me….

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

Hodja Nasreddin married an ugly bride. When he got dressed in the morning and was about to go out into the street, his wife, who was trying on a burqa in front of the mirror, said to him:
– Efendi, to whom of your relatives may I show my face and to whom not?
– Show your face to whoever you want, but not to me! – Hodja Nasreddin exclaimed.

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

One day Hodja Nasreddin, who was a mollah, went to a village. When he was preaching in the mosque, Hodja remarked that the righteous are in the fourth heaven. As he was leaving the mosque, an old woman came up to him and said:
– You said that the righteous are in the fourth heaven. And what do they eat and drink there?
– You insolent woman! – You ask what the righteous eat and drink in heaven! I have been living in your village for a month now and no one has asked me what I eat and drink!

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

One day a certain righteous dervish Melami said to Nasreddin:
– Hodja Nasreddin, is your profession in this world nothing but nonsense, and is there nothing virtuous and perfect in you?
– Well… what is perfect in you, dervish? – Hodja replied.
– I have many talents, he replied, and my virtues cannot be counted. Every night I leave this mortal world and fly up to the borders of the first heaven; I soar in the heavenly realms and contemplate the wonders of the celestial kingdom.
– Is not a breeze from heaven blowing over your face just now? – Hodja Nasreddin remarked.
– Yes, yes, said the dervish cheerfully.
– So, this thing is the tail of my long-eared donkey…. – Nasreddin smiled.

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

One day a thief stole Hodja Nasreddin’s hat and ran away. Hodja immediately went to the nearest cemetery and waited.
– What are you doing? – his people asked him – the thief had fled in a completely different direction!
– It’s all right, he replied coldly, wherever he goes, sooner or later he will come here….

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

It was his habit to punish anyone who gave him a bad dream. When Hodja Nasreddin heard about this, he quickly packed his things and ran to his village. Then someone began to explain to him: “Dear Nasreddin! You are the only one who can get along with Emir. Your people only benefit from it. Why did you leave everything and come here?”
Hodja Nasreddin replied, “When he is awake, by Allah’s Grace, I can take appropriate action against his arrogance; but when he becomes violent in his sleep – it is no longer in my power!”

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

The Emir ordered Hodja Nasreddin to put an inscription on the ring that would support him in his misfortune and restrain him in his joy.
The next day he went to the Emir and silently presented him with the ring with the inscription, “This too shall pass”….

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

Hodja Nasreddin, who had always feared death, continued to joke and laugh on his deathbed.
– Hodja Nasreddin, he was asked: You were so afraid of death, where has your fear gone now?
– I was afraid of getting into this situation, he replied, but why should I be afraid now?

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

Nasreddin crossed the border every day with his donkey loaded with baskets of straw. Since everyone knew he was smuggling, the guards searched him from head to toe every time. They searched Nasreddin himself, examined the straw, dipped it in water, even burned it from time to time, but could never find anything.
Many years later, one of the guards met the old Hodja Nasreddin in a teahouse and asked him:
– ‘Now you have nothing to hide, Nasreddin. Tell me, what did you bring across the border when we couldn’t catch you?
– Donkeys, – Nasreddin replied.

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

Late one day on his way home, Nasreddin saw a group of horsemen approaching him. His imagination was immediately stimulated. He imagined that they were robbers who wanted to rob him or sell him into slavery.
Nasreddin ran away, climbed over the fence of the cemetery and crawled into an open grave. The people who were interested in his behaviour – the ordinary travellers – followed him. They found the grave where he lay trembling, waiting to see what would happen.
– What are you doing here in this grave?” the people asked. – Is there anything we can do for you?
– Just because you can ask a question doesn’t mean you’ll get a satisfactory answer,” said Hodja Nasreddin, who had realised what had happened. – ‘It’s all too complicated. The thing is that I am here for you and you are here for me.

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

Nasreddin once read in a book that a man who has a narrow forehead and whose beard is longer than two fists is an idiot. He looked in the mirror and saw that his forehead was narrow. Then he took his beard in his hand and saw that it was much longer than it should be.
– It’s not good if people think I’m an idiot, he said to himself and decided to shorten the beard.
But there were no scissors at hand. Nasreddin simply stuck the protruding end of the beard into the fire. It burst into flames and burnt Nasreddin’s hands. He pulled them away, the flames burnt his beard, his moustache and cauterised his face. When he had recovered from the burns, he wrote in the margin of the book:
“Proven in practice”.

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

Once the Emir asked Nasreddin:
– Who do you respect most in the world?
– Those who have a richly laid table before me and do not skimp on food.
– I invite you to tomorrow’s feast! – Timur cried out immediately.
– Good, then I will also respect you from tomorrow!

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

One day, the emir decided to force all the people in Bukhara to tell only the truth. For this purpose, a paddle wheel was set up in front of the city gates. Everyone who entered was questioned by the chief of the guard. If, in his opinion, a person told the truth, he was let through. Otherwise, he was hanged.
A large crowd gathered in front of the gate. No one dared to even come near it. Nasreddin boldly approached the head of the guard.
– Why are you going into the city? – he was asked very seriously.
– I am going to be hanged from this paddle wheel, – Nasreddin replied.
– You’re lying!, the chief of the guard shouted.
– Then hang me.
– But if we hang you, then your words are true.
– That’s just it, smiled Hodja Nasreddin, it depends on the point of view….

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

One day Hodja Nasreddin tried a vodka made from grapes and got completely drunk. The neighbour began to insult Nasreddin.
– I’m not drunk at all,” Hodja said, barely moving his tongue. – ‘I am not even a little drunk, and I will prove it to you. Look, see that cat coming through the door? Well, he’s only got one eye!
– You’re even drunker than I thought, said the neighbour. – The cat’s coming out!

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

A respected man came to visit Hodja Nasreddin. He was worried about his daughter, because he was the father of a beautiful daughter. He was very worried. He said:
– Every morning she has a slight malaise, I have been to all the doctors but they say it is all right, it is all right. What is to be done?
Nasreddin closed his eyes and thought about the problem, then he opened them and asked:
– Do you give her milk before going to bed?
– Yes!, the man replied.
Nasreddin said:
– Well, then I know what the problem is. When you give milk to a child, it runs all night from left to right, right to left, and that turns the milk into curds. Then curds turn into cheese, cheese turns into butter, butter turns into fat, fat turns into sugar and sugar turns into alcohol – and of course she has a hangover in the morning!

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

At a feast, Nasreddin took a grape and put it all in his mouth.
– Hodja Nasreddin, they said to him, you eat one grape after another.
– What you eat of the berry is called aubergine.

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

When Hodja Nasreddin was building a house, he instructed the carpenter to nail the floor boards to the ceiling and the ceiling boards to the floor. The carpenter asked what it was for, and Hodja Nasreddin explained:
– I am getting married soon, and when a man gets married, everything in the house is turned upside down, and I make arrangements in advance.

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

After the death of his wife, Nasreddin married a widow. Nasreddin always praised the deceased wife and the new wife praised the deceased husband. One day they were lying in bed praising their former spouses. Suddenly Nasreddin pushed his wife with all his might and threw her on the floor. The wife was offended and complained to her father. The father-in-law began to ask Nasreddin for a reply and he said:
– It was not my fault. There were four of us in bed: me, my former wife, her and her former husband. It got tight – and she fell down.

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

Nasreddin went through the bazaar and saw a merchant selling an old sabre for 300 tenge (coin).
– Tell me, why is such an old sabre so expensive? You don’t pay more than 100 for a new one, do you?
– This is no ordinary sabre. It belonged to the legendary Temur. When he pointed it at his enemies, it elongated three times!
Nasreddin said nothing, but went home and soon returned with the old poker. Sitting near the seller of the sabre, he began to sell his poker for 1000 tenge.
– Why are you asking so much money for a common old poker? – the sabre seller asked him.
– This is no ordinary poker, Nasreddin replied. – When my wife points it at me, it lengthens tenfold!

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

Hodja Nasreddin was asked:
– When will the end of the world come?
– What do you mean by the end of the world? – Hodja Nasreddin remarked.
– How many end-of-worlds of doom are there? – The man wondered.
– When my wife dies, Hodja Nasreddin replied, it will be a small end of the world, and when I die it will be a great end of the world….

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

One day Hodja Nasreddin was on his way to a neighbouring village. On the way, he bought a watermelon. He cut it open, ate half, threw the other half on the road and said to himself:
– Let the one who sees this watermelon think that Bek passed by here.
He walked a little way, returned, picked up the thrown half, ate it and said:
– Let them think that the Bek had a servant who ate the half.
He went a little further, repented, returned, picked up the crusts, ate them and said:
– Let them think that the Bek also had a donkey.

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

Nasreddin walks across the room and throws a handful of rice flour.
– What are you doing? – his wife asks him.
– I am driving away the tigers.
– But there are no tigers here!
– Of course there are. That’s an effective remedy!

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

Once Hodja Nasreddin was sitting on the bank of a river, paddling on the water with a stick.
– What are you doing? – a passer-by asked him.
– Koumiss.
– But that’s no way to make koumiss!
– I know. But what if something happens?

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

One day a passer-by saw Hodja Nasreddin sitting on the riverbank washing a live cat.
– Hey, Hodja Nasreddin! What are you doing? Cats die of water!
– Come, come, don’t disturb me.
The passer-by goes on his way. After a while he comes back and sees another picture. Nasreddin is sitting on the bank, and next to him is a dead cat.
– Oh, I told you that cats die of water….
– You understand quite a lot, – Nasreddin interrupted him. – When I washed the cat, it was still alive. It died when I started squeezing it….

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

Nasreddin says to his son:
– Bring the food and then close the door.
– Let me close the door first and then bring the food….

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

Nasreddin is asked:
– How old were you when you first got married?
– I don’t remember exactly, because I wasn’t sane then!

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

Nasreddin came home for dinner and brought a friend. His wife started grumbling that there was nothing to eat at home, etc. Hodja wanted to object, but his wife immediately hit him on the forehead with a ladle, giving the poor man a big bump.
– Don’t get too upset, my friend, his friend tried to calm him down, “if I tell my wife something funny at home, she will grab my beard and put it in the oven”.
With pride Hodja Nasreddin straightened up:
– ‘I am not the kind of man to be grabbed by the beard!’

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

Nasreddin got married. Pilaf is served to the guests during the wedding feast. In the excitement, they forgot to invite the groom to the dostarkhan (tablecloth, dining table) and he sat in the corner, hungry and offended. The moment had come for the groom to be led to the marriage bed.
– Please, Efandi, the friends appealed to him.
– I will not go! He who has eaten the pilaf shall go to the bride! – Nasreddin replied sullenly.

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

Nasreddin and his wife sat down to a meal. The wife took a cup of hot soup and had tears in her eyes.
– Why are you crying? – Nasreddin asked.
– I remembered that my late mother loved this soup, I could not hold back and cried.
Then Nasreddin tasted the soup and tears came to his eyes.
His wife asked:
– Why are you crying?
– I am also thinking of your dead mother, who gave me such a fool.

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

Hodja Nasreddin once brought some grain to the mill. His wife tied the sack, but on the way it came loose more than once. When Nasreddin reached the mill, he had to untie the sack ten times. Nasreddin came back and began to scold his wife:
– ‘What a sack you have tied! I had to stop and untie it ten times.

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

One day the Emir said to Nasreddin:
– I need an astrologer, but we cannot find a suitable one. Can’t you become an astrologer?
– Yes, I can, – said Nasreddin, – but only together with my wife.
– How is that possible? – Timur asked.
– It is a tradition that my opinion never coincides with that of my wife. For example, if I say in the evening, looking at the clouds, “Tomorrow it will rain”, she will certainly look at the clouds and say, “It won’t rain”. After that, each of us is on our own, and we would rather die than submit to each other. For some years now – I have noticed it myself – either her words or mine have come true. The opposite is the case. That’s why I can only be an astrologer together with my wife.

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

Why do you snore in your sleep? – the wife nagged Nasreddin.
– Why do you lie? – he snapped at her. – ‘The last time you said I snore, I was awake two nights in a row, but I didn’t hear a sound. You’re just making a big deal out of me.

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

Nasreddin’s wife was very ugly. One evening he looked at her face for a long time.
– Why are you suddenly looking at me? – she asked.
– Today I looked at a very beautiful woman for a long time, and no matter how hard I tried to avert my gaze from her, I could not. So I decided to atone for my sin and look at you the same way I looked at her….

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

Nasreddin once asked his disciple:
– Tell me which is heavier: a pound of cotton wool or a pound of iron?
– In my opinion, the weight of both is equal.
– Yes, my son. Your answer seems to be correct, but yesterday my wife proved to me that a pound of iron is much heavier than a pound of cotton.

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

Nasreddin stood on the bank of the pond and sighed loudly. A friend asked him what he was sighing about.
– Don’t you know,” Hodja replied, “that my first wife drowned in this pond?
– But you married a beautiful and rich woman, didn’t you? Why mourn?
– That’s why I sigh, she doesn’t like to swim.

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

Nasreddin once went into his garden, lay down under a pear tree and fell asleep. Then a friend came with the news that Hodja Nasreddin’s mother had died. Nasreddin’s son took him into the garden, woke his father and said:
– ‘Wake up, father, the neighbour has brought the news that your mother has died.
– Oh,” said Nasreddin, “how terrible it is! And tomorrow, when I wake up, it will be even worse!
With these words, he turned on his other side and snored.

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

A man from a neighbouring village married the daughter of Nasreddin. The grooms and matchmakers put the bride on a camel and set off. Hodja Nasreddin watched the caravan for a long time, then shrieked and ran after her. After an hour and a half, sweating and out of breath, he caught up with the caravan. After pushing the women, Nasreddin pushed his way to his daughter and said:
– I almost forgot to tell you the most important thing: my daughter. When you sew, don’t forget to knot the end of the thread, otherwise the thread will come out of your ear and the needle will be without thread.

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

Nasreddin’s daughter came crying to her father, complaining that her husband had beaten her. Nasreddin immediately grabbed a stick, hit her with it and said:
– Tell your husband that if he beats my daughter, I am even with his wife.

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

Nasreddin had a wife who had survived three husbands before him. One day the sick Hodja was lying in oblivion. His wife sat beside him and continued to cry, “Who are you leaving me for?”
Nasreddin could stand it no longer, opened one eye and whispered with his last strength:
– To the fifth fool!

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

For several years I have been trying to make halva, but I still don’t succeed,” Nasreddin said. If I had flour, I had no oil, and if I had oil, I had no flour.
– Is it possible that you could not get both butter and flour in such a short time? – he was asked.
– When I had both butter and flour, I myself was not there.

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

One day Hodja Nasreddins entered the halva-maker’s shop. Without looking around, he went straight to the counter and started sucking on his halva. The shopkeeper immediately pounced on him:
– Hey you, by what right are you eating halvah for free from a righteous Muslim?
With these words, he began to beat Hodja Nasreddins. And the latter replied nonchalantly:
– Halvah is not only great, you have to eat it with blows!

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

One day Hodja Nasreddins saw a fat teahouse owner in the bazaar shaking a begging vagabond and demanding payment for his lunch.
– I just smelled your pilaf! – The tramp apologised.
– ‘The smell is worth the money too! – The fat man replied.
– Wait, let him go – I will pay you everything’, with these words Hodja Nasreddins went to the teahouse owner. He let the poor man go. He took some coins out of his pocket and shook them in the teahouse owner’s ear.
– What is this? – The latter wondered.
– Whoever sells the smell of the food gets a few coins,” he replied nonchalantly.

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

At a wedding, Nasreddin sat next to a stranger who greedily grabbed handfuls of sugar, sweets and all kinds of candy and put them in his pockets.
– I am my son,” he apologised and looked at Nasreddin. – Gifts from the wedding feast are especially nice for children, aren’t they?
Suddenly Nasreddin poured a kettle of hot tea into his pocket.
– Eh, what are you doing, my good man! – squeaked the greedy guest.
– If your son eats so many sweets, he’s bound to be thirsty!

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

One day Nasreddin nibbled a piece of chewing gum. When it was time to go to lunch, he took the gum out of his mouth and stuck it on the end of his nose.
– Why do you do that? – he was asked.
– It’s good to have your possessions in front of you,” Nasreddin replied.

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

Whatever was required of Molla, he would give it another day. When asked why he was doing this, the Hodja replied:
– ‘I do it so that they may better feel the value of the thing that I give’.

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

An acquaintance asked Nasreddin for money for a short time.
– I cannot give money,” Nasreddin replied. – But I can give you, as a friend, any term.

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

When Nasreddin was a guest, they brought fried beans after dinner. Although Nasreddin took great care during dinner, he pounced on the beans like mad.
– If you keep eating so many beans,” said the master of the house, “you may get indigestion and then you may die.

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

Without stopping to eat the beans, Nasreddin replied:
– If I die, then take care of my family in the name of Allah….

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

On a hot summer day, a neighbour called Hodja Nasreddin for a visit. They served sweet syrup in a large jug. The host gave Hodja Nasreddin a teaspoon and took a whole ladle for himself and began to ladle the syrup out of the jug. Hodja Nasreddin tried hard but could not keep up with him. And the master exclaimed with joy every time he scooped it:
– Oh, I am dying!
Finally, Nasreddin threw the teaspoon and snatched the ladle from the master:
– Neighbour! Be a man – let me die once too!

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

Nasreddin says to his miserly neighbour:
– Why do you never invite me?
– Because you have an enviable appetite. No sooner have you swallowed one mouthful than you are stuffing the next one into your mouth.
– If you invite me as a guest,’ Nasreddin suggested, ‘I give you my word that I will perform two rakats of namaz between two sips.’

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

Molla had a very stingy neighbour. Molla noticed that the cook brought the miser a roasted chicken for several days in a row, but the miser only ate stale bread and did not touch the chicken. The cook took the untouched chicken back. Molla watched it for a fortnight and finally said:
– The chicken is lucky! Her real life began after her death.

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

Love brought Hoxha to the village imam.
– What do you want: to sleep or to drink? – the Imam asked.
Seeing that the Imam did not even mention food, Hoxha said:
– Before I came here, I slept at the spring.

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

Nasreddin stayed at the bazaar until nightfall. It was a long way home, so he decided to spend the night at his friend’s house. They had already eaten dinner and were about to go to bed when Hodja Nasreddin came to join them. His friend made a nice bed for him and went into another room to sleep. Nasreddin rolled around in bed for a long time, but he was still hungry. Hodja Nasreddin could not bear it and knocked on his friend’s door.
– What is the matter? – he asked.
– My head is low. Give me some tortillas to put under my head or I won’t be able to sleep.

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

Nasreddin went to work for a rich but very stingy man. They had broth for lunch. Nasreddin got up and started to undress when he realised there was nothing in it except a circle of carrots.
– Friend, what are you doing? – Nasreddin was surprised.
– ‘Don’t interfere. I want to dip into the bowl and see if there is a piece of meat on the bottom.

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

One day Hodja Nasreddin went to visit a friend of his. He had no lunch, so he put butter and honey in front of Hodja Nasreddin. After Hodja Nasreddin had eaten all the butter, he brought him the honey and ate it without bread.
– Hodja Nasreddin, do not eat honey alone,” said the Master, “it will burn your heart.
– Allah alone knows which of us has a burning heart now,” Hodja Nasreddin replied.

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

Nasreddin was sitting at the gate feasting on roast chicken. A neighbour came up to me and asked:
– Look, Hodja Nasreddin, your chicken is very good, give me a piece too.
– I can’t! I would love to give it to you, but it’s not my chicken, it’s my wife’s chicken.
– But I see you are eating it yourself!
– What can I do,” says Nasreddin, “when my wife has told me to eat it.

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

One day a man who had never paid his debts came to Hodja Nasreddin and said:
– I come to you with a request.
Nasreddin immediately understood that he came to ask for money and hastened to reply:
– Whatever you have asked, I will fulfil it, but I also have a request of you – first you fulfil mine, then I fulfil yours.
– Say please.
– I beg you, do not ask me for money!

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

Nasreddin has a guest. After the meal, the guest says to Nasreddin:
– In our town, grapes are served after the meal.
– In our country, that is considered inappropriate,” Nasreddin said.

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

One of Hodja Nasreddin’s close friends came to visit from his village. When he entered the courtyard, he started beating his donkey:
– ‘I wish you were dead! – he shouted. – Whatever I loaded you with, you wouldn’t carry it! You dishonoured me in front of my best friend!
– Do not strike him,” said Nasreddin. – Just as he brought nothing here, he will take nothing away from here.

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

Nasreddin argued with his wife and went to bed. The wife looked in the mirror and thinking that Nasreddin was asleep, she said:
– This is what he has driven me to do….
And she began to cry softly. Nasreddin heard all this and cried too.
– What is the matter with you? – Asked my wife.
And Nasreddin answers:
– I am crying over my bitter fate. As soon as you look at yourself, you burst into tears. How do I feel? I see you all the time and I don’t know when it will end. How can I not cry?

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

Thieves broke into Nasreddin’s house at night. No matter how hard they searched, they found nothing but the chest. The chest was so heavy that the thieves could hardly drag it to some ruins. When they finally tore off the lid of the chest, they saw Nasreddin covering his face with his hands.
– Why do you hide your face?
– I hid my face from the shame of my poverty….

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

Nasreddin once met his friend who had not seen him for a long time.
– So, how are you?
– I’m fine,” Nasreddin said. – I bought wheat with the money I had. All the harvest that came out I took to the mill. From all the flour that came out, I baked bread. And all the bread that came out was in my stomach.

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

Nasreddin’s mother-in-law fell ill. The relatives gathered and inquired about her health. He replied:
– They say she is still alive. But if it is the will of Allah, she will die soon.

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

They come to Nasreddin and say:
– Trouble, Hodja Nasreddin, your mother-in-law was washing clothes by the river and drowned. They still can’t find her!
Nasreddin ran to the river and looked around above where his mother-in-law was washing clothes.
– ‘What are you doing there, Hodja Nasreddin? – People asked. – After all, she was being carried down!
– You don’t know my mother-in-law. She was so stubborn, she always did everything backwards. And under water, I think she didn’t swim downwards, but upwards.

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

One day someone came to Hodja and said:
– Do you know when the showdown will happen?
– How? – Nasreddin asked.
– How do you mean? Are there several episodes of light?
– ‘Two. When your wife dies, it’s a big thing, and when you die, it’s a small thing.

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

Hodja Nasreddin is asked:
– Why did you divorce your wife?
– There was no life, she drove me harder than I drive my donkey. Do this for her, get that for her, take it out, wash it, sweep it up, rearrange it. I can’t remember the last time I was in a tea house with my friends….
– Like you don’t let your donkey run?
– Yes, but at least I feed him….

∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗

Nasreddin heard that the servant of a rich, respected townsman had died and went to offer his condolences. On his way, he learned that the rich man himself had died, and he returned.
– Why did you return halfway? – Nasreddin is asked.
– I went to pay my respects to the rich man. And whom do I have to serve?

Der Beitrag Tales of Hodja Nasreddin erschien zuerst auf Turkestan Travel.

There are probably quite a few people who have never heard of Khodja Nasreddin, especially in the Muslim Orient. His name is mentioned in friendly conversations, in political speeches and in scholarly disputes. He is remembered on various occasions and also for no reason, simply because Khodja Nasreddin has been in every imaginable and unimaginable situation in which a human being can only find himself: He cheated and was cheated, was cunning and devious, extremely clever and totally stupid.

Khodja Nasreddin was born in 605 AH (1206) near the town of Sivrihisar in Eskişehir province into the family of the venerable Imam Abdullah in the Turkish village of Horto. Dozens of villages and towns in the Middle East, however, are poised to dispute the nationality and birthplace of the great adventurer.

At the Maktab, a Muslim primary school, little Nasreddin asked his teacher, the Domullah, tricky questions. Many of them the Domullah simply could not answer. Nasreddin then studied in Konya, the capital of the Seljuk Sultanate, lived and worked in Kastamonu and then in Akshehir, where he finally died.

The Turkish historian Mikayil Bayram has done extensive research which revealed that Nasir al-Din Mahmud al-Hoyi, the real prototype of Nasiruddin, was born with his full name in the town of Khoy in the Iranian province of Western Azerbaijan, went to school in Khorasan and became a disciple of the famous Islamist Fakhr al-Din al-Razi.

He was sent to Anatolia by the Caliph of Baghdad to organise resistance to the Mongol invasion. He served as a qadi, an Islamic judge, in Kayseri and later became a vizier at the court of Sultan Qayn Qawus II in Konya. He visited many cities, was familiar with many cultures and was famous for his wit, so it is possible that he was the first character in the amusing or cautionary tales of Khodja Nasreddin.

True, it seems doubtful that this educated and influential man would ride a humble donkey and quarrel with his sullen and ugly wife. But what a nobleman cannot afford to do, the hero of amusing and instructive anecdotes can, can’t he?

There are, however, other studies that suggest that the image of Khoja Nasreddin is a good five centuries older than modern scholarship commonly assumes.

An interesting hypothesis has been put forward by Azerbaijani scholars. A series of comparisons has enabled them to suggest that the prototype of Khodja Nasreddin was the famous Azerbaijani scientist Hadji Nasireddin Tusi, who lived in the 13th century. Among the arguments in favour of this hypothesis is, for example, the fact that Nasreddin is referred to by this name in one of the sources – Nasireddin Tusi.

In Azerbaijan, Nasreddin is called Molla – perhaps this name, researchers believe, is a distorted form of the name Movlan, which belonged to Tusi. He had another name – Hasan. This view is supported by the coincidence of certain motifs in Tusi’s works and anecdotes about Nasreddin (e.g. the mockery of soothsayers and astrologers). The reflections are interesting and not without persuasive force.

So when one sets out to find someone like Nasreddin in the past, it quickly becomes clear that his historicity borders on the legendary. However, many researchers are of the opinion that the traces of Khodja Nasreddin are not to be sought in historical chronicles and burial chambers, which, judging by his character, he did not want to enter, but in the parables and anecdotes that were and are told by the peoples of the Middle East and Central Asia, and not only by them.

In the folk tradition, Nasreddin is portrayed as multi-faceted. Sometimes he appears as an ugly, shabby-looking man in an old, worn-out coat whose pockets unfortunately have too many holes for anything to lie there. Sometimes his dressing gown is greasy and dirty; long walks and poverty take their toll. Another time, however, we see a pleasant-looking man who is not rich but lives well. There is a place for holidays in his house, but there are also dark days. And then Nasreddin is genuinely happy about the thieves in his house, because finding something in the empty chests is real happiness.

Khodja travels a lot, but it is not clear where he is at home: in Akshehir, Samarkand, Bukhara or Baghdad? Uzbekistan, Turkey, Azerbaijan, Afghanistan, Kazakhstan, Armenia (yes, that too!), Greece and Bulgaria are ready to take him in. His name is declined in different languages: Khodja Nasreddin, Joha Nasr-et-din, Mulla, Molla (Azerbaijani), Afandi (Uzbek), Ependi (Turkmen), Nasyr (Kazakh), Anasratin (Greek). Friends and disciples await him everywhere, but so do enemies and critics.

Nasreddin is spelled differently in many languages, but all derive from the Arabic Muslim personal name Nasr ad-Din, which translates as “victory of faith”. Nasreddin is addressed differently in the parables of different nations – it can be a respectful form of address such as “Khodja” and “Molla”, and even the Turkish “efendi”. It is significant that these three terms – khojah, molla and efendi – are in many ways very similar.

“Khodja” means “master” in Farsi. The word exists in almost all Turkish languages and also in Arabic. It was originally used as a name for the descendants of the Islamic Sufi missionaries in Central Asia, members of the “white bones” class (Turkish: “ak suyak”).

Over time, Khodja became an honorary title, especially for the Islamic spiritual leaders of the Ottoman princes or the teachers of Arabic script in the Mekteb, but also for nobles, merchants or eunuchs in ruling families.

Mullah (mollah) has several meanings. In Shi’ite society, a mullah is the head of a religious community, a theologian, a specialist in the interpretation of matters of faith and law (in Sunni society, these functions are performed by the ulema). In the rest of the Islamic world, in a more general sense, as a respectful title, it can have the following meanings: “teacher”, “helper”, “owner”, “protector”.

Efendi (afandi, ependi) (this word has Arabic as well as Persian and even ancient Greek roots) means “someone who can defend himself (in court)”). It is an honorific title for nobles, a polite form of address with the meanings “lord”, “respected”, “lord”. It usually followed the name and was given mainly to members of the learned professions.

But back to the reconstructed biography. Khodja has a wife, a son and two daughters. His wife is a faithful conversationalist and eternal adversary. She is grumpy, but sometimes also much wiser and calmer than her husband. His son is very different from his father, and sometimes he is just as clever and impudent.

Khodja has many professions: he is a farmer, a craftsman, a healer, a nurse and even a thief (mostly unsuccessfully). He is a very religious man, so his villagers listen to his sermons; he is just and knows the law well, so he becomes a judge; he is noble and wise – and now a great emir and even Amir Temur himself want him as his closest advisor. In other stories, however, Nasreddin is a foolish, short-sighted man with many shortcomings, and sometimes he is even said to be an atheist.

One gets the impression that Nasreddin is a manifestation of human life in all its diversity and that everyone (if they wish) can discover their own Nasreddin.

For the Arab tradition, Khodja Nasreddin is not a random figure. It is no secret that every story or anecdote about him is a treasure trove of ancient wisdom, knowledge about the human journey, destiny and the search for true existence. And Khodja is not just a crank or an idiot, but one who tries to convey high religious and ethical truths through irony and paradox.

One can draw the bold conclusion that Nasreddin is a true Sufi! Sufism is an inner mystical current in Islam that has developed alongside the official religious schools. However, the Sufis themselves say that this current is not limited to the religion of the Prophet, but is the seed of any genuine religious or philosophical teaching.

Sufism is the search for truth and the spiritual transformation of man; it is a different way of thinking, a different way of seeing things, free from fears, stereotypes and dogmas. And in this sense, true Sufis are not only to be found in the Orient, but also in Western culture.

The mystery that surrounds Sufism, according to its followers, is not related to any particular mysticism or secrecy of doctrine, but to the fact that there have not been so many sincere and honest seekers of truth in all the centuries.

Khodja Nasreddin constantly reminds us that our understanding of things is limited and therefore our judgement is limited. And if someone is called a fool, there is no point in being offended, because for Khodja Nasreddin such an accusation would be the highest of praises! Nasreddin is the greatest teacher; his wisdom has long transcended the boundaries of the Sufi community.

There is a legend in the Orient that if the seven stories of Khodja Nasreddin are told in a certain order, the light of eternal truth, which gives extraordinary wisdom and power, touches the person. How many of them have studied the legacy of the great mockingbird from time to time is anyone’s guess.

From generation to generation, stories and anecdotes were passed on from mouth to mouth in all the teahouses and caravanserais of Asia, and the inexhaustible imagination of the people added more parables and anecdotes to the collection of stories about Khodja Nasreddin, covering a vast territory. The themes of these stories have become part of the folk heritage of several nations, and the differences between them are due to the diversity of national cultures. Most of them depict Nasreddin as a poor villager and have no reference to the time of the tale – their hero could live and act in any time and era.

Stories about Khodja Nasreddin were first literaryised in Turkey in 1480 and written down in a book called “Saltukname”. A little later, in the 16th century, the next manuscript with stories about Nasreddin was written by the writer and poet Jami Ruma Lamy (died 1531). Later, several novels and novellas were written about Khodja Nasreddin (“Nasreddin and his Wife” by P. Millin, “The Chechi of the Cherry Bones” by Gafur Gulam, etc.).

Now, the twentieth century has brought the stories of Khodja Nazreddin to the cinema screen and the theatre scene. Today, the stories of Khodja Nasreddin have been translated into many languages and have long been part of the world’s literary heritage. Thus, UNESCO declared the years 1996 to 1997 the International Year of Khodja Nazreddin.

The main characteristic of the literary hero Nasreddin is to emerge victorious from every situation with the help of words. Nasreddin is a master of words and neutralises each of his defeats. Common tricks of Khojah are feigned ignorance and the logic of the absurd.

Here is a version of Nasreddin. “Afandi, what should I do, my eye hurts?” – Nasreddin’s friend asked. “When I had a toothache, I couldn’t rest until I pulled it out. Maybe you should do the same, then you will get rid of the pain,” advised Khodja Nasreddin.

It turns out that this is nothing unusual. Similar jokes can be found, for example, in the German and Flemish legends of Till Eulenspiegel, in Boccaccio’s Decameron and in Cervantes’ Don Quixote. Similar characters in other peoples: Peter the Cunning among the South Slavs; in Bulgaria there are stories in which two characters appear simultaneously and compete with each other (most frequently Khodja Nasreddin and Peter the Cunning, who in Bulgaria is associated with the Turkish yoke).

The Arabs have a very similar character Joha, the Armenians have Pulu-Pugi, the Kazakhs (along with Nasreddin himself) have Aldar Köse, the Karakalpaks have Omirbek, the Crimean Tatars have Ahmet-akai, the Tajiks have Mushfiki, The Name of Salyai Chakkan and Molla Zaidin among the Uighurs; Kemine among the Turkmen; Hershele Ostropoler among the Ashkenazi Jews; Pacala among the Romanians and Molla Nasreddin among the Azerbaijanis. In Azerbaijan, the satirical magazine Molla Nasreddin, edited by Jalil Mammadkulizade, was named after Khodja Nasreddin.

Of course, it is difficult to say that the stories about Khodja Nasreddin influenced the emergence of similar stories in other cultures. Somewhere it is obvious to researchers, and somewhere there are no visible connections. But it is hard not to agree that there is something extraordinarily important and appealing about it.

Of course, there are those who say that Nasreddin is incomprehensible or simply outdated. Well, if Khodja Nasreddin had been our contemporary, he would not have been disappointed: He couldn’t please everyone. Nasreddin did not like to get upset. A mood is like a cloud: it gathers and floats away. We only get upset because we lose what we had. If you have lost it, that is a reason to get upset. Otherwise, Khodja Nasreddin had nothing to lose, and that is probably the most important lesson of all.

Der Beitrag Khodja Nasreddin erschien zuerst auf Turkestan Travel.

Jaloliddin Manguberdi, known by his full name Jalal al-Dunya wa-din Abu-l-Muzaffar Mankburni ibn Muhammad, reigned as the final Shah of Khorezmia from 1220 onwards. He was born in 1199 to Ala al-Din Muhammad II and his Turkmen wife Aychichek, though his exact birth date remains uncertain, believed to be around 1198.

Raised in a military milieu, Jaloliddin earned the moniker Mekburni (or Manguberdi), denoting “with a birthmark on his face”. Despite his lineage, his grandmother Turkan-Khatyn, a revered Kipchak queen at the court of Gurgandj, influenced the appointment of Jaloliddin’s younger brother Uzlaghan as heir to the throne, deviating from established customs.

Growing up, Jaloliddin immersed himself in martial pursuits, demonstrating prowess as a warrior from an early age. Although initially designated ruler of Ghazna, his father harbored suspicions of conspiracy, thus keeping Jaloliddin close in Gurganj. Undeterred, the young prince sought to break free, engaging in relentless border skirmishes against external adversaries.

When Jaloliddin Manguberdi became aware of Genghis Khan’s impending attack, he urged his father to mobilize forces at Syr Darya to confront the enemy. However, his father, believing in the impregnability of defensive structures, opted not to raise troops. Consequently, the Mongols swiftly captured cities, starting with the conquest of Bukhara in 1220, followed by Samarkand. Muhammad, Jaloliddin’s father, compelled to retreat westward after successive defeats, according to legend, faced his mortality on the shores of the Caspian Sea. Gravely ill, he designated Jaloliddin as his successor, adorning him with the symbol of authority and instructing his younger sons to obey. Despite the populace’s backing, upon Muhammad’s demise, Jalal al-Din ascended the throne, yet the nobility of Gurganja withheld recognition.

Undeterred by political discord, Jaloliddin rallied an army of three hundred loyal Turkmen warriors and advanced into Khorasan. Near Nisa, they encountered a Mongol detachment of seven hundred soldiers, whom they decisively defeated. This initial triumph galvanized the people of Khorasan to resist Mongol incursions, prompting Genghis Khan to dispatch a retaliatory force to Khorezmia and Khorasan. Tragically, this force clashed with Jaloliddin’s younger brothers’ army, resulting in their ruthless slaughter.

During his journey to reclaim his hereditary province, Jaloliddin Manguberdi forged crucial alliances. He found support in the governor of Merv, Khan Malik, who commanded forty thousand soldiers, and Turkmen Khan Seif ad-Din, leading an additional forty thousand troops. Their combined forces achieved a significant victory over the Mongols near Kandahar, allowing Jaloliddin to advance to Ghazna.

Upon reaching the headwaters of the Murghab, Jaloliddin was joined by Khan Malik and Seif ad-Din. Upon arrival in Ghazni, he swiftly organized a formidable army of ten thousand soldiers. They launched a successful assault on the Mongol command besieging Kandahar, further bolstering Jaloliddin’s reputation.

As news of Jaloliddin’s triumphs spread, commanders of Khorezm units flocked to Ghazni, swelling his forces to approximately 70,000 soldiers. Among his supporters were his cousin Amin al-Mulk, Temur Malik, Khan of the Karluks Azam Malik, and Afghan leader Muzaffar Malik. Unaware of Jaloliddin’s strength, Genghis Khan dispatched a 30,000-strong army led by Shigi Kutuku to confront him.

Battle of Parwan

During the spring campaign, Jaloliddin Manguberdi’s advancing forces encountered Shigi Kutuku’s vanguard near Valian village along the Gori River. The skirmish resulted in devastating losses for the Mongol unit, with only a hundred survivors remaining. Jaloliddin strategically positioned himself in a gorge, preparing for the impending battle. Sensing the gravity of the situation, Shigi Kutuku mobilized his entire army to confront Jaloliddin’s forces at this location.

The confrontation unfolded in a rugged gorge, surrounded by towering cliffs, rendering it unsuitable for traditional cavalry maneuvers. Recognizing the tactical challenges posed by the terrain, Jaloliddin instructed Temurmalik to lead the advance with foot archers. Despite Shigi Kutuku’s resilience on the first day of battle, the Khorezmians exploited a vulnerable point in the enemy’s defenses, scaling the cliffs and raining down heavy fire upon the Mongol ranks, inflicting substantial casualties.

Jaloliddin’s astute command and the strategic advantage gained by exploiting the terrain contributed to the Khorezmians’ success in inflicting significant damage upon the Mongol forces. This pivotal engagement highlighted Jaloliddin’s prowess as a military strategist and his ability to adapt to challenging battlefield conditions.

As dawn broke, Jaloliddin Manguberdi’s warriors surveyed the gorge, witnessing the augmented Mongol forces. Shigi Kutuku had cunningly bolstered his numbers by placing straw figures on spare horses. Undeterred by this ruse, Khorezmshah reassured his commanders and directed the dismounting of the entire first line of his army.

The Mongol assault on the enemy’s left flank met fierce resistance, as Khorezmian archers unleashed a relentless barrage of arrows. Despite Shigi’s directive for a full-frontal attack, the treacherous terrain and ceaseless arrow barrage thwarted the Mongols’ advance.

Responding with agility and precision, Jaloliddin swiftly remounted his warriors and spearheaded a decisive counterattack. Caught off guard by this audacious maneuver, the Mongols faltered and retreated.

The warriors under Khoresmshah’s command pursued the retreating enemy, inflicting significant losses. Historians widely acknowledge this triumph over Shigi Kutuku as a pivotal moment, representing the lone major defeat suffered by the Mongols throughout their extensive military campaigns in Central Asia, Iran, and Afghanistan during Genghis Khan’s westward expansion.

Jaloliddin Manguberdi garnered widespread support, revered as a fair and rightful leader, not only by the warrior class but also among the populace. Following their defeat at Parwan, the Mongols withdrew from Afghanistan. Subsequently, Genghis Khan himself opted to confront Khorezmshah anew. However, internal discord among the commanders backing Jaloliddin emerged, leading to the departure of the Kipchaks, Karluks, and Afghans just as preparations for a crucial battle with Genghis Khan were underway.

Following the Mongols’ defeat at Parvan, Genghis Khan personally led his main force towards Jaloliddin Manguberdi. On December 9, 1221, they converged at the banks of the Ind River. Khorezmshah strategically deployed his army in a crescent formation, flanking both sides along the river.

The Mongols initiated their attack on the flanks, swiftly overpowering them. However, the central force of Khorezmshah’s army faced severe casualties as they attempted to break through. In a desperate act to avoid capture, Jaloliddin commanded his harem to be drowned in the river before plunging himself and his horse off a cliff into the Indus waters.

Despite the chaos, the Shah of Khwarezm managed to escape to the opposite bank of the Indus with a contingent of 4,000 horsemen, defiantly brandishing his sword at the Mongols. In the ensuing battle, Jaloliddin’s family was captured and executed, prompting him to flee to India.

Legend has it that Genghis Khan, impressed by the young sultan’s bravery, remarked to his sons about the qualities of a worthy father. Despite efforts by the Mongols to pursue Jaloliddin, led by the Temniks Balo-Noyon and Durban, their trail went cold upon reaching the city of Multan.

Upon learning of Jaloliddin Manguberdi’s presence with the remnants of his army, the local Indian Rana from the Shatra district in the Jude Mountains swiftly mobilized forces. With 5,000 infantrymen and 1,000 horsemen, they marched to confront him.

In a sudden turn of events, Jaloliddin himself launched an attack on the enemy forces. Personally leading the charge, he swiftly dispatched the wounded commander, causing his troops to scatter after a brief skirmish.

Jaloliddin’s military campaigns extended over three years prior to 1224, spanning across India, Iran, and Mesopotamia. His conquests during this period resulted in the annexation of vast territories under his rule.

Engaged in relentless warfare, Jaloliddin spent four years battling against the Mongols in India, demonstrating unwavering determination and strategic prowess in resisting their incursions.

Jaloliddin Manguberdi marshaled a fresh army of Turkmen, embarking on a campaign from western Iran into the Caucasus. In 1225, he launched an invasion of northern Iran from the south, swiftly seizing Maraga without significant resistance and subsequently laying claim to Tabriz.

The flight of Atabek Uzbek to Hanzak, and then to the formidable fortress of Alindja, marked a strategic retreat as Jaloliddin’s influence rapidly expanded. Cities like Ganja, Barda, and Shamkir, among others in Arran, soon acknowledged his authority.

Expanding his territorial control further, Jaloliddin’s forces penetrated into parts of Georgia and Armenia. The Battle of Garni, fought on August 8, 1225, near Dvin in eastern Armenia, saw Khorezmshah emerge triumphant.

In 1226, Tbilisi, the capital of Georgia, fell to Jaloliddin’s forces. During the conquest, the destruction of churches and the plundering of the city ensued, sparing only those inhabitants who had embraced Islam.

The collapse of the Ildeghizid state unfolded amidst Jaloliddin’s advances into Eastern Transcaucasia. Additionally, the Shirvanshahs acknowledged their vassalage to Jaloladdin, further solidifying his dominance in the region.

In 1227, Jaloliddin Manguberdi achieved a significant victory by defeating Mongol forces near Ray. During the same year, he responded to the call for aid from the people of Isfahan, successfully leading his troops to victory against the Mongols near the city.

Operating on multiple fronts, Jaloliddin engaged in warfare against Mongol troops in western Iran while simultaneously confronting Armenian and Georgian forces in Transcaucasia. Despite facing formidable challenges, his strategic acumen enabled him to navigate these conflicts effectively.

However, in 1228, Jaloliddin encountered a formidable alliance comprising the Rum Sultan Aladdin, Cilician-Armenian King Getum I, and the Egyptian Sultan Ashraf. Together, they launched a coordinated assault against Jaloliddin’s forces, resulting in his defeat.

Amidst these trials, Jaloliddin Manguberdi reached out to the Kipchak Khans, proposing a unified resistance against the Mongol conqueror. Despite receiving a letter from his captured sister advocating cooperation with the Mongols, Jaloliddin remained steadfast in his resolve, choosing not to respond to the proposition.

Jaloliddin Manguberdi exhibited unwavering resistance against his adversaries. Despite his valor, after the conquest of the Hilat fortress in Iraq in 1230, he faced defeat at the hands of the combined rulers of Mesopotamia and Asia Minor. The decisive blow to Jaloliddin’s forces came from the Mongol army under the command of Ugedei, led by Commander Charmaghan. Severely wounded in the battle, Jaloliddin sought refuge in the mountainous terrain of Kurdistan, where he met his demise.

Renowned as one of the “national heroes,” Jaloliddin Manguberdi’s legacy resonates prominently. In 1999, his 800th birthday was commemorated with grandeur. Numerous monuments paying homage to his valor and leadership were erected across Uzbekistan. Additionally, a memorial complex dedicated to Jaloliddin Manguberdi was established in the Khorezm region, serving as a testament to his enduring impact.

Der Beitrag Jaloliddin Manguberdi erschien zuerst auf Turkestan Travel.

Ahmad Yasawi (1103-1166) emerges as a prominent figure in Central Asian history, revered as a Sufi poet and preacher of significant influence. Composing his verses in Chaghatai, he left a lasting legacy through his renowned collection of mystical spiritual poems known as “Hikmat,” first published in 1878. The enduring appeal of his work lies in its incorporation of vernacular forms, resonating deeply with diverse audiences. Moreover, his language reflects a rich tapestry, interwoven with elements of the Oghuz dialect, enhancing its cultural significance and accessibility.

Despite the scarcity of documented biographical details, Ahmad Yasawi’s life is steeped in legend and revered tales. Born in Sairam, present-day Kazakhstan, in 1103, he experienced the loss of his father, Sheikh Ibrahim, at a young age. Subsequently relocating to Yassy, modern-day Turkestan, he embarked on a journey of spiritual enlightenment under the guidance of Arystan-Bab. Later, upon the passing of his mentor, he sought knowledge in Bukhara, becoming a disciple of Yusuf Hamadani. Assuming leadership of the school upon Hamadani’s demise in 1140, Ahmad Yasawi eventually relinquished this role, returning to his homeland.

Despite humble circumstances, Ahmad Yasawi devoted himself to disseminating the tenets of Sufism, particularly amidst the burgeoning Islamic influence among Turkic tribes along the Syr Darya. Revered as the “Holy Father,” he played a pivotal role in nurturing religious and spiritual awakening among his followers, transcending geographical and cultural boundaries. His teachings resonated profoundly with a populace grappling with the complexities of faith and spirituality, cementing his legacy as a revered figure in Central Asian history.

Ahmad Yasawi’s distinction among Muslim scholars of the East lies in his propagation of Islam through the Turkish language, rendering his ideas accessible to a broad audience. Leveraging the linguistic nuances of the Kipchak dialect, he imbued his works with local wisdom, fostering a deeper connection with his audience.

Central to Yasawi’s literary legacy is “Diwani Hikmat” (The Book of Wisdom), a poetic anthology revered and scrutinized worldwide, transcending cultural and linguistic boundaries. Its successive publications in prominent cities like Istanbul, Kazan, and Tashkent during the 19th century underscore its enduring relevance and impact.

At the core of Yasawi’s oeuvre lies a profound contemplation on the ephemeral nature of existence and the futility of worldly pursuits. Advocating for spiritual asceticism over material accumulation, he challenged the prevailing norms of power and wealth, urging his followers to embark on a journey of inner enlightenment.

The disciples of Ahmad Yasawi, including Suleiman Bakirghani, Allayar, and Ahsani, embraced his teachings, becoming torchbearers of Sufism and perpetuating his legacy. His aphorisms and insights permeated society, shaping collective consciousness and moral ethos.

Moreover, “Diwani Hikmat” serves as a repository of Kazakh culture, offering profound insights into literature, history, and ethnography. Yasawi’s profound understanding of his cultural milieu shines through, enriching the scholarly discourse on Central Asian heritage and spirituality.

The mausoleum erected at the site of Ahmad Yasawi’s burial has evolved into a grand architectural complex, now revered as a national treasure. Over time, it became the final resting place not only for Ahmad Yasawi but also for eminent figures of Kazakh history, including Yesim Khan, Jahangir Khan, Tauke Khan, Ablay Khan, and notable Biys. This sprawling complex, epitomizing the opulence of medieval Eastern architecture, stands as a cherished heritage, resonating not only within the Turkish realm but also among Muslims worldwide.

Ahmad Yasawi is celebrated not just as a preeminent religious luminary of the East but also as a gifted poet and philosopher, distinguished by his profound wisdom and boundless compassion. His acute intellect comprehended the intricacies of contemporary life, fostering contemplation on the future of society, the spiritual integrity of its leaders, and the moral fabric of influential public figures shaping destinies.

The works of Yasawi permeated society, disseminated through oral tradition, akin to a moral compass guiding societal norms. Rooted in religious principles, his teachings espoused self-betterment, compassion, mercy, tolerance, and resilience. Through his writings, he exhorted individuals to embark on a journey of self-discovery and ethical refinement, nurturing a more enlightened and humane society. For example:

In the realm of Islam, my hikmets stand as guides,
To all, I say, turn your gaze towards Allah’s might.
Share my wisdom with those whose hearts comprehend,
And in prayer, extol Allah’s mercy without end.

If an unbeliever stands in your midst, hold your tongue,
For Allah turns not to those in guilt, their deeds unsung.
O Allah, the Ever-Truthful, hear our plea,
Such souls, destined for Hell, may they find mercy.

The great Hodja Ahmad Yasawi wrote when he spoke about mercy, humanity and kindness:

If wisdom guides your path, tend to the needy’s plight,
As Mustafa did, embrace orphans with love and light.
Shun the grasping, the hearts that with greed convene,
Guard your soul fiercely, a torrent, bold and serene.

Or such a warning:

Those devoted to the Divine have seen their aspirations fulfilled,
Beware, feigning affection may bring disgrace untold.
Upon the bridge of Sirat, slender and keen,
Sharper than the edge of the mightiest sword, falsehood finds no path…

Yasawi paid great attention to the development of empathy, compassion, magnanimity and pity. Let us note the following lines:

In the path of faith, walk with the Prophet, towards the Divine.
With reverence and devotion, honor their name, let your praises shine.

One of the psychological techniques that perfected a person’s personality was repentance, which purified a person’s soul and heart of impurities. Self-examination of actions, self-recrimination and self-judgment also eliminated vices.

The artistic value of the pictorial-expressive devices and poetic details used in Hikmets is high.

Amidst the vast expanse of love for the Divine,
I aspire to embody the nightingale, serenading sorrowful tunes at dawn.
In these moments, I long to behold the resplendent countenance of my Allah – through the eyes of my soul.
May my heart be nurtured by the essence of love,
Enveloped in the garment of blissful serenity.
Empowered by love’s essence, I yearn for transcendence,
Descending like a bird onto the branch of consciousness.

Until one savors the essence of love’s nectar,
Until donning the attire of ardent lovers,
Until seamlessly merging faith and devotion,
The visage of the Creator remains veiled.

Der Beitrag Ahmad Yasawi erschien zuerst auf Turkestan Travel.