201:, the future Buddha, had 'moon discs' or halo iconographically represented behind or around their heads. This led to the poetic depiction of pure beauty as someone having "the moon-shaped face of a Buddha." Thus, 11th-century Persian poems, such as Varqe and Golshah by
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it and made prostration, as is the case with the Kaaba. The stone cube referred to the platform on which a stupa stood, as was the custom in
Bactrian temples. The cloth that draped it was in accordance with Persian custom of showing veneration that applied equally to
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with a positive connotation for "Buddha," not with its second, derogatory meaning as "idol." It implies the ideal of asexual beauty in both men and women. Such references indicate that either
Buddhist monasteries and images were present in these
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of the period also provide evidence of
Islamic–Buddhist cultural contact. Persian poetry, for example, often used the simile for palaces that they were "as beautiful as a Nowbahar (Nava Vihāra)." Further, at Nava Vihāra and
164:. Historical accounts report it as flourishing as an important centre of Buddhism between the seventh and eleventh centuries CE. It may have been founded considerably earlier, perhaps in or after the reign of the
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Historical accounts report it as flourishing as an important centre of
Buddhism between the seventh and eleventh centuries CE. It may have been founded considerably earlier, perhaps in or after the reign of
373:'s birthplace. In Arabic sources, the monastery's name is represented as "Naubahar". Van Bladel (p. 68) has pointed out that this version of the name can be traced to the pronunciation in the
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recaptured the region for the
Umayyads and Tibet switched sides to ally with him against the Kabul Shahis. Qutaiba inflicted heavy damage on Nava Vihāra, resulting in many monks fleeing to
406:, reported that around the start of the 10th century, the monasteries in Bactria, including Nava Vihāra, were still functioning and decorated with Buddhist frescoes.
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author, Umar ibn al-Azraq al-Kermani, wrote a detailed account of Nava Vihāra at the beginning of the 8th century that is preserved in a later 10th-century work, the
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becoming powerful viziers, are regarded as having their origin in a line of hereditary administrators at Nava Vihāra who had converted to Islam.
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period in the 13th century or, at minimum, that a strong
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Bosworth, C. Edmund (1994). "Abū Ḥafṣ 'Umar al-Kirmānī and the Rise of the
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A curious notice of this building is found in the writings of
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van Bladel, Kevin (2011). "The
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and other religious monuments, and that
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History of Buddhism and Islam in Afghanistan, Last accessed 03 Jan 2008
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569:(1): 1–5.
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