Nozima_0603

 Ensemble of Naqshbandi near Bukhara The Memorial Complex of Khoja Bakhouddin Naqshbandi is one of the most important Muslim shrines. Every self-respecting Muslim knows and reveres this name. The great theologian of the XIV century, founder of the Sufi Order "Naqshbandia" was buried 12 km from Bukhara in his native village of Kasri Orifon. Some time ago there was the pagan temple of the site of current tomb of Naqshbandi. Naqshbandi was the spiritual teacher of Amir Temur and made hajj to Mekka 32 times. He appealed people to be modest and rejected the luxury. His philosophy was based on the principle: "Dil ba joru, dast ba kor" ("The heart - with the God, hands at work"). The main building of the complex is the khanqah. Before the frontal of the mosque there is the minaret and small madrassah. To the west from dahma, in separate courtyard there is the large necropolis, where Naqshbandi is buried. Graves of his mother and his teacher - Said Mir Kulol, are ...

  Haj Sayyid Amir Kulal was born in 1287 in the village of Sukhor near Bukhara (now Kagan district of Bukhara region). He was engaged in pottery, and he was considered a patron of all potters in Central Asia. Kulal (“potter”) is one of the spiritual authorities and the sheikh of the Sufi school Hadzhagana. Sheikh Sayyid Amir Kulal in accordance with the tradition of Hadzhagana had 4 deputies and 114 followers. In his youth, Amir Kulal was fond of wrestling and spent time in competitions. At that time,the famous Sheikh Muhammad BabaiSammasi noticed him. Amir Kulal became his murid, and later he became the fourth deputy. ShaykhBabaySammashi entrusted to Amir Kulalthe upbringing of his “spiritual son” BahaaddinNaqshband. Haj Sayyid Amir Kulal introduced Bahaaddin to the rules and concepts of the mystical path of Hadzhagana, the ways of pronouncing dhikr and the traditions of spiritual continuity. According to various sources, Sheikh Sayyid Amir Kulal was the first pir of the great rul...

 Khoja Mohammed Babai Samosi - a representative of the Khodjagon-Nakhshbandia order, the fifth of the 7 feasts of Bukhari (13th century). He studied with Khoja Ali Romitani and after his death led the Khojagan Order. When Bahauddin Naqshband was born, he adopted him as a spiritual child and gave birth to Sayyid Mir Kulol. He made his living gardening. Buried in his native village. The mausoleum of the mountain, the mosque surrounding it and the stone well were repaired for the first time in Uzbekistan Although it is known that he was born in the village of Sammos in Romitan, it is not known what year they were born. He died at Sammos, 755 AH - 1354 CE. Hazrat Muhammad Baba Sammasi (r.a.) was a man whose face radiated light. His eyes were impressive and his emotions strong. He sincerely served His Highness Khoja Ali Romitani until the end of his life. Hazrat Mohammad Baba Sammosi (r.a.) took care of the trees in his garden and worked hard. He found many of his students himself. One ...

 Khwaja Ali Ramitani al-Azizan (may God sanctify his innermost being) is the fourteenth Shaykh in the Naqshbandi Golden Chain, whilst also being the fifth Khwaja in the ‘Khwajagan’ – the Masters of Wisdom of Central Asia. He was born in the village of Ramitan, near Bukhara in Uzbekisatan. From a young age, he was an avid student of the knowledge of the Divine Law, the Traditions and the Quran. By the time he met Khwaja Mahmud Ingir al-Fagnevi, from whom he was given the Naqshbandi spiritual secret, he was a reference for anyone seeking religious or legal direction. He was a weaver of carpets by trade and would give away more than half of his earnings to the poor. As recorded by Mawlana Abdul Rahman Jami in his famous book entitled ‘Nafahat al-Uns’ (Breaths of Divine Intimacy), Mevlana Jalaluddin Rumi referred to Khwaja Ali as ‘Khwaja Nassaj’ (the Weaver) in his poem:- ‘If there is anyone whose knowledge of the spiritual state is beyond description in words, he must surely be Khwaja...

 Hajj Mahmud Anjir-fagnaviy was the most famous Sufi of his time, recognized as the spiritual authority of Maverannahr. He was born in the Vabkent district of Bukhara region in the village of AnzhirFagna. Hajj Mahmud Anjir-fagnaviy was the successor of the Sufi spiritual tradition. He was a disciple (murid) and a follower of the Sufi HadjiArifaar-Rivgar. He knew the craft of a carpenter and devoted his whole life to work and knowledge of Divine truth. Haji Mahmud Anjir-Fagnawiywelcomed two types of spiritual ritual in his mystic-ascetic practice. There were khufi, which is quiet (or secret) dhikr of communion with Allah and dzhakhriya, which is collective and loud one. He was the first who introduced the public dhikr in accordance with the needs of the time and the demands of seekers. When the sheikh was asked about these innovations, he replied: “Let the sleepers wake up.” Hajj Mahmud Anjir-fagnaviy was the spiritual mentor of the famous Sufi mystic Hajj Ali Ramitani, who had a la...

 Khwaja Muhammad Arif Riwgari is the first of the group of Central Asian Sufi teachers known simply as Khwajagan (the Masters) of the Naqshbandi order. His shrine is at Riwgar, or now is known as Shofirkon, about 45 km North of Bukhara, in today's Uzbekistan,Born in Riwgar, today called Safirkon, forty-five kilometers north of Bukhara. He studied the supervision of the master of his time, Abdul Khaliq Ghajadwani. He was the deputy of Abdul Khaliq Ghajadwani, Khwāja Abdul Khaliq Ghajadwani had four deputies. When he died, his first deputy Khwāja Ahmad Siddīq succeeded him and took over the seat of spiritual directorship and trained the seekers in this noble path. When he was close to dying, he urged all his followers to seek the company of Khwaja Muhammad Arif Riwgari. Arif Riwgari wrote a treatise on Tasawwuf, called “Ārif Nāma”, and one of its manuscripts is located in the library of Khāniqāh Mūsā Zaī , dis...

 Abdul Khaliq Ghijduvani (died 1179) was one of a group of Central Asian Sufi teachers known simply as Khwajagan (the Masters) of the Naqshbandi order. Abdul Khaliq was born in the small town of Ghijduvan, near Bukhara. His father had migrated to Central Asia from Malatya, in eastern Anatolia where he had been a prominent faqih. While Abdul Khaliq was studying tafsir in Bukhara he first had an awakening of interest in the path. He received further training at the hands of Yusuf Hamdani, and was the next link in the Naqshbandi silsila following him. The way Abdul Khaliq taught became known as the way of the Khojas - teachers.[1] Abdul Khaliq bequeathed to subsequent generations of the Naqshbandi silsila a series of principles governing their Sufi practice, concisely formulated in Persian and known collectively as "the Sacred Words" (kalimat-i qudsiya), or the "Rules" or "Secrets" of the Naqshbandi Order....

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

The Modari Khan Madrasah is smaller and older than the Abdullah Khan Madrasah. The construction date, 1566, is immortalised in verses inscribed in majolica above the entrance. The main façade is richly decorated with many-coloured mosaics. The madrasah was a typical higher school and consisted of rows of hujras (‘cells’) for students and teachers, classrooms (darskhana) and a public mosque  Kosh – Madrasah consists of two madrasahs, opposite through the street: Modari is the khan (1566/67) and Abdullan (1588-1590). The first of them small, two-storeyed; the main facade, has a bevel according to the site of building and the direction of earlier developed street. The yard of two ayvanny, in corners darskhana, on corners of the main facade - turrets - the guldast are located. The modest decor from carved bricks and plates of a majolica decorates this facade. During the reign of Sheybanid Abdul Khan II (1557-1597), the architectural ensemble of Kosh Madrasah fr...

Ulugbek Madrasah, Bukhara Today we have paid a visit to Ulugbek Madrasah was found in 1417, as the inscription on the bronze plate of door runs says. There is a name of master in the portal tympanum, which was building this monument – Ismail ibn Takhir ibn Makhmud Ispfargoni. It is possible he was a grandson of one of the masters, who had been captured by Timur in Iran and left their names on the portal of Gur-Amir complex in Samarkand. Bukhara Madrasah is the first Madrasah, built by Ulugbek. It is comparatively small, but has great forms. This is a building with two-ayvan square yard, surrounded by two-storey hudjrs, with darskhana cupola halls and mosque on the cross of entrance hall. Ulugbek (also spelled Ulugh Beg, Ulughbeg, Ulugh-Beg), Tamerlane’s grandson, was an enlightened and intellectual ruler. He was very much concerned with development of science in his large kingdom. Besides the well-known madrasah in the Registan Square in Samarkand and ...

Abdullazizkhan Madrasah, Bukhara Opposite Ulugbek Madrasah there is Abdullazizkhan Madrasah. Abdullazizkhan built in 1651 – 1652. It is very interesting the improvement of living lodgings, which consisted of entrance hall and hudjra, and were equipped with free-places, attic storeys, wall niches for bed clothes, dishes, decorated in conformity with the taste of inhabitants, who rented these apartments during their study.Away from Poi-Kalyan ensemble we can see trade arcades, belonging to the end of 16 century. Abdulaziz-Khan Madrasah marks the remarkable progress of medieval Central Asian architecture; it shows us how amazingly high the skills of Central Asian architects, builders and artists were at the time. Abdulaziz-Khan Madrasah is often compared with Ulugh-Beg Madrasah, since they are a duet of completely different structures of different times. Ulugh-Beg Madrasah, built during the reign of the Timurid dynasty, is moderate in size and decoration, whil...