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AGAIN I AND ALSO I WANT TO SHARE  WITH YOU INFORMATION ABOUT SIGHTSEEING PLACE IN BUKHARA WHICH I KNOW. 

TODAY'S PLACE BAKHOUDDIN NAQSHBAND COMPLEX.

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Baha' al-Din Naqshband (Persian: بهاءالدین محمد نقشبند; 1318–1389) was the eponymous founder of what would become one of the largest Sufi Sunni orders, the Naqshbandi.[1]

Baha al-Din was born in March 1318 in the village of Qasr-i Hinduvan, which was one farsakh from the city of Bukhara.[1][2] Like the majority of the sedentary population of the region, Baha al-Din was a Tajik, i.e. a speaker of Persian and a participant in its culture.[2] According to H. Algar / Encyclopædia Iranica, the texts that claim Baha al-Din was descended from the Islamic prophet Muhammad through Ja'far al-Sadiq (died 765), should be "treated with reserve". Early texts do not mention Baha al-Din's supposed ancestry to Muhammad, but they do imply that his teacher Amir Kulal (died 1370) was a descendant of Muhammad through Ja'far al-Sadiq, which may suggest that their genealogies were later mixed up.[1]

On the other hand Annemarie Schimmel highlights the descent of Bahauddin from Hasan al Askari, referring to Khwaja Mir Dard's family and "many nobles, from Bukhara; they led their pedigree back to Baha`uddin Naqshband, after whom the Naqshbandi order is named, and who was a descendant, in the 13th generation of the 11th Shia imam al-Hasan al-Askari".[3]

Three days after his birth, Baha al-Din was adopted as a spiritual son by Baba Mohammad Sammasi, a master of the Khwajagan, a Sufi order founded by Yusuf Hamadani (died 1140). It was Baha al-Din's paternal grandfather who brought him to Sammasi, as he was a murid (novice) of the latter.[4][1] Sammasi later entrusted Baha al-Din's training to his distinguished student Amir Kulal.[1]

Early texts do not mention how Baha al-Din gained the nickname "Naqshband", nor its meaning. An agreement was later partly reached that it referred to the naqsh (imprint) of the name of Allah that is firm in the heart through constant and continuous prayer. In Bukhara, Baha al-Din more practically became its patron saint and was commonly referred to as "Khwaja Bala-gardan" by its inhabitants. Amongst the members of the present-day Naqshbandi order, particularly in Turkey, Baha al-Din is known as "Shah-e Naqshband."[1]

Some historians agree that the original Naqshbandi had a particularly Iranian or Khurasanian attitude, which according to H. Algar / Encyclopædia Iranica is supported by the fact that Baha al-Din was surrounded by a company of urban dwellers that mostly spoke Tajik. However, the Naqshbandi had also been influenced by Turkic Sufi order, the Yasawiyya, and thus had a Turkic component as well. Three generations after Baha al-Din's death, the Naqshbandi started receiving support among the Turkic inhabitants of Central Asia, thus displaying an all-inclusive appeal.[1]

Baha al-Din died on 2 March 1389 in Qasr-i Hinduvan, which was then renamed Qasr-i Arifan out of respect to him.[1]

The Bahouddin Naqshband architectural complex is a cult ensemble located in a suburban area of ​​Bukhara. It consists of Khazira (Dahma), a madrasah, two mosques and a minaret.

The Bahouddin Naqshband architectural complex is a cult ensemble located in a suburban area of ​​Bukhara. It consists of Khazira (Dahma), a madrasah, two mosques and a minaret. The complex served as the center of the dervish order of the Naqshbandi. Its head, Sheikh Bahouddin Naqshband, died in 1389 and was buried near the village of Kasri Arifon (now in the Kagan region) near Bukhara.

The Bahouddin Naqshband complex bears characteristic features of the 16th century, having a necropolis combined with a ritual building. In 1544, Abd al-Aziz-khan designed the burial of the sheikh in the form of a visible aboveground crypt – dakhma with a marble carved fence on top. The mother of Abulfayz Khan (1711-1747) at her own expense ordered to build a mosque with two ivans (terraces). In the 19th century Nasrullah Khan's vizier (minister) Hakim Kushbegi built a second mosque. The minaret (tower) was built in 1720.

In the Soviet period, this shrine was in a state of desolation.

In 1993, the ensemble was restored in honor of the 675th anniversary of Bahouddin Naqshband. In 2003, on the initiative of the President of Uzbekistan Mr. Islam Karimov, significant effort was made to ensure conservation and beautification of the complex. A darvozakhona (entrance room) with a high dome was built, richly decorated ivans (terraces) were recreated. The vast garden united the holy burial of Hazrat Bahouddin and the burial place of his mother in a single composition. Dahmai Shokhon (“Necropolis of Kings”) was also restored, where the remains of the rulers from the Temurid, Sheybanid, Ashtarkhanid and Mangyt dynasties are buried.

The inscription of this monument on the UNESCO World Heritage List as a part of the Silk Road nomination will reveal the functional diversity, rich history and amazingly expressive artistic features of the architecture of Maverannahr, and, in particular, the monuments of the Bukhara region located on the Great Silk Road. The inscription will ensure further adequate restoration, preservation, maintenance of authenticity of the complex and awareness raising.

The following data has been collected to prepare the dossier in the framework of the "The Great Silk Road: Zarafshan-Karakum corridor" nomination project:

• 10473 photographs (including detailed aerial photographs of facades and roofs of architectural elements, perspective and artistic aerial photographs, panoramic photographs, as well as photographs revealing visual access points in the context of the urban environment at the level of the human eye);

• 6 video overflights showing the monument and its urban (urban) context;

As a result, the following has been received:

• detailed orthophotomosaic and 3D model of the area of the complex, where the architectural, infrastructural, household and other elements can be visually assessed;

• Digital Elevation Model (DEM), which allows for complete assessment of the urban and natural landscape and serves a prerequisite for a detailed topographic map of the territory;

• detailed 3D models of architectural objects that fully convey the entire spectrum of visual perception, both of the object as a whole and of its individual elements (documented accuracy of the shape and geometry in real scale with georeferencing, high-resolution texture for visual condition assessment of minor details, etc.)

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