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SHAH BAHAUDDINNAQSHBANDBOKHARI
May Allah be pleased with him?
Death in reality spiritual birth,The release of the spirit from the prison of the senses intothe freedom of god,Just as physical birth is the release of the baby from theprisonOf thewomb into the freedom of theworld!While childbirth causes pain and suffering to the mother,For the baby it brings liberation.RUMI MASNAVI III: 3556-60
शा
का
यानहवयान
ैऔरइसी
यान
को
वयान
नाना
सूफतरक़ा
ै
 
KNOWLEDGE OF THE SCRIPTURES IS THE SCIENCE OFTODAY!TO TRANSFORM KNOWLEDGE INTO KNOWING IS THESUFI WAY!!
THUS PATH OF TRANSFORMATION CAME TOBE KNOWN AS NAQSHBANDI PATH
SUFI MASTER TAOSHOBUDDHA AT THE SHRINE BAHAUDDINNAQSHBAND BUKHARI (1318 –1389)The founder of the Naqshbandi Sufi Order
 
Biography:
The Naqshbandi Sufi order, which traces its lineage back to Hazrat Ali, Abu Bakr and other masters or the centralfigures in early Islam derives its name from that of a 14thcentury Central Asian mystic named Bahauddin al-Naqshbandi. Born in 1318 AD, in the village Qasr-i-Hinduvan (later renamed Qasr-i Arifan) near Bukhara, heexperienced profound visionary revelations in his youth.Became a brilliant Islamic scholar before the age of twenty! He made the Hajj pilgrimage to Mecca three timesand became a greatly venerated holy man during his lifetime. Visitors from across Central Asia came to Bukhara tosee the sage, seek his advice, and receive teachings in theschool he had established. Following his death in 1389,Sheikh Bahauddin al-Naqshbandi was buriedadjacent tohis school, directly upon the site of an ancient pagantemple.Historical records from the medieval era indicate that Naqshbandi was revered as a saint and a protector of craftsmen and artists. Pilgrimage to his shrine isconsidered an adequate substitution for the Hajjpilgrimage to Mecca. Successive kings of Bukharaexpanded the school and mosques surrounding the shrineand over the centuries the complex became the largest center of Islamic learning in Central Asia. During theSoviet period, however, the mosque was turned into a‘museum of atheism’ and pilgrims were forbidden to visit.In 1989 the shrine was reopened and the entire complex,with two mosques and a 16th century
khanquah
(a domedhall where the Sufis lived and studied), has been carefullyrestored. Lovely shaded gardens surround the shrine and
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