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The first Mughal Emperor, Babur, was succeeded by his son, Humayun, who ruled in India for a decade but was expelled. Eventually he took refuge with the Safavid shah of Persia, who helped him regain Delhi in 1555, the year before his death. Humayun's Persian wife, Hamida Begum, supervised the construction from 1562-1572 of her husband's tomb in Delhi. The architect, Mirak Mirza Ghiyuath, was Persian and had previously designed buildings in Herat (now northwest Afghanistan), Bukhara (now Uzbekistan), and elsewhere in India. The location chosen for the building on the bank of the Yamuna river adjoins the shrine of an important Sufi Chistiyya order saint, Nizam al-Din Awliya. The Chistiyya was particularly venerated by the Mughals; Humayun's son, Akbar, would build his new palace at Fatehpur Sikri next to the shrine of another saint of the Chistiyya order.
The tomb established some of the important norms for later Mughal mausolea. It is set in a geometrically arranged garden criscrossed by numerous water channels and probably representing symbolically a paradise setting. Such typical Persian gardens had been introduced into India by Babur; later they would be found in the Red Fort in Delhi and at the Taj Mahal in Agra. The architectural form of the building is Persian and especially in its main chamber shows some familiarity with the tomb of the Mongol Ilkhanid ruler of Persia, Oljeytu, at Sultaniyya. It is one of a long line of Mughal buildings influenced by Timurid architecture, notably the tomb of Timur (Tamerlane) in Samarkand. Babur was proud of his Timurid heritage and deeply regretted his inability to hold Samarkand. His successors continued to dream of regaining Samarkand and would interrogate visitors about Timur's tomb. Humayun's tomb is the first Indian building to use the Persian double dome; it is noteworthy for its harmonious proportions. As with later Mughal tombs, that of Humayun is set upon a podium or platform (see another example in the Taj Mahal). The most obvious Indian features of the architecture are the small kiosks or chhatris on the roof. The building is also noteworthy for its inlaid tile work, carving embodying both Indian and Persian decorative elements, and its carved stone screens.
This tomb, built in 1570, is of particular cultural significance as it was the first garden-tomb on the Indian subcontinent. It inspired several major architectural innovations, culminating in the construction of the Taj Mahal.
Humayun’s Tomb, Delhi is the first of the grand dynastic mausoleums that were to become synonyms of Mughal architecture with the architectural style reaching its zenith 80 years later at the later Taj Mahal. Humayun’s Tomb stands within a complex of 21.60 ha. that includes other contemporary, 16th century Mughal garden-tombs such as Nila Gumbad, Isa Khan, Bu Halima, Afsarwala, Barber’s Tomb and the complex where the craftsmen employed for the Building of Humayun’s Tomb stayed, the Arab Serai.
Humayun’s Tomb was built in the 1560’s, with the patronage of Humayun’s son, the great Emperor Akbar. Persian and Indian craftsmen worked together to build the garden-tomb, far grander than any tomb built before in the Islamic world. Humayun’s garden-tomb is an example of the charbagh (a four quadrant garden with the four rivers of Quranic paradise represented), with pools joined by channels. The garden is entered from lofty gateways on the south and from the west with pavilions located in the centre of the eastern and northern walls.
The mausoleum itself stands on a high, wide terraced platform with two bay deep vaulted cells on all four sides. It has an irregular octagon plan with four long sides and chamfered edges. It is surmounted by a 42.5 m high double dome clad with marble flanked by pillared kiosks (chhatris) and the domes of the central chhatris are adorned with glazed ceramic tiles. The middle of each side is deeply recessed by large arched vaults with a series of smaller ones set into the facade.
The interior is a large octagonal chamber with vaulted roof compartments interconnected by galleries or corridors. This octagonal plan is repeated on the second storey. The structure is of dressed stone clad in red sandstone with white and black inlaid marble borders.
Humayun’s garden-tomb is also called the ‘dormitory of the Mughals’ as in the cells are buried over 150 Mughal family members.
The tomb stands in an extremely significant archaeological setting, centred at the Shrine of the 14th century Sufi Saint, Hazrat Nizamuddin Auliya. Since it is considered auspicious to be buried near a saint’s grave, seven centuries of tomb building has led to the area becoming the densest ensemble of medieval Islamic buildings in India.
Pro-kontra Pemimpin Kafir menghebat sejak Ahok yang kafir mencalonkan diri kembali sebagai calon Gubernur DKI pada Pilkada serentak tahun depan (15/02/2017). Pro-kontra ini makin tajam setelah akhir September 2016 lalu di Kepulauan Seribu Ahok melakukan penistaan al-Quran dengan kalimatnya yang terkenal, “Jangan mau dibohongi pakai al-Maidah 51.” Namun sebenarnya, pro-kontra tersebut hanya ada pada ranah realitas empirik, yaitu pro-kontra yang muncul di media, khususnya di media sosial. Adapun pada ranah normatif, yaitu dalam kajian fikih Islam, sebenarnya tidak ada pro-kontra. Para ulama telah bersepakat bahwa orang kafir haram menjadi pemimpin bagi umat Islam. Ibnu Hazm menegaskan, “Para ulama sepakat bahwa kepemimpinan umat Islam (al-Imâmah) tidak boleh bagi perempuan, orang kafir dan anak kecil.” (Ibnu Hazm, Marâtib al-Ijmâ’, hlm. 208).
Ada Gubernur Kafir Pada Masa Khilafah?
Ada yang berargumen bahwa pemimpin kafir boleh karena pada masa Khilafah ‘Abbasiyah konon Khalifah al-Mutadhid Billah (berkuasa 279-290 H/892-902 M) pernah mengangkat seorang wali (kepala daerah) bernama Umar bin Yusuf yang beragama Kristen di daerah Anbar di Irak.
Argumen ini tertolak dengan dua alasan.
Pertama: Pengangkatan pemimpin kafir yang dilakukan Khalifah al-Mutadhid Billah itu jelas penyimpangan syariah (mukhâlafat syar’iyyah). Pasalnya, sebagaimana telah dikutip sebelumnya, ulama telah sepakat orang kafir haram menjadi pemimpin bagi umat Islam (Ibnu Hazm, Marâtibul Ijmâ’, hlm. 208). Maka dari itu, penyimpangan syariah tersebut harus dianggap sebagai kesalahan yang tak boleh diulangi lagi pada masa datang, bukan malah dianggap standar ideal yang dapat dijadikan teladan atau model untuk kondisi sekarang.
Kedua: Fakta sejarah tersebut tidak dapat menjadi dalil syariah atas kebolehan pemimpin kafir menurut ajaran Islam. Pasalnya, fakta sejarah bukan dalil syariah dalam Islam. Fakta sejarah justru merupakan objek yang perlu dinilai menurut dalil syariah (al-Quran dan as-Sunnah). Faktanya, fakta sejarah kadang sesuai dengan Islam dan kadang menyimpang dari Islam. Tidak setiap peristiwa sejarah itu pasti sesuai dengan Islam.
Fathi Osman dalam “The History of Islam: New Directions” menegaskan jika seorang Muslim mengkaji sejarah Islam (islamic history), dia harus berkomitmen dengan Islam dan melakukan penilaian (assesment) terhadap fakta sejarah berdasarkan standar ajaran Islam. Mengapa? Menurut Fathi Osman, “since not everything which happened in the past or happens at present day on the Islamic scene can really be considered Islamic (karena tidak setiap peristiwa yang telah terjadi pada masa lalu atau yang sedang terjadi saat ini yang terkait dengan Islam dapat benar-benar dianggap Islami)”. (Nur A. Fadhil Lubis [Ed], Introductory Reading on Islamic Studies, Medan: IAIN Press, 1998, hlm 99).
Imam al-Mawardi Membolehkan Pemimpin Kafir?
Ada yang berargumen bahwa Imam al-Mawardi membolehkan seorang wazîr tanfîdz dijabat oleh seorang kafir dzimmi (warga negara kafir).
Argumen ini tidak dapat diterima berdasarkan tiga alas an. Pertama: Memang benar Imam Mawardi membolehkan kafir dzimmi menjabat wazîr tanfîdz (Al-Mawardi, Al-Ahkâm as-Sulthâniyyah, hlm. 27). Namun, ini tidak berarti mengangkat pemimpin kafir hukumnya boleh. Alasannya, karena wazîr tanfîdz tidak mempunyai kewenangan dalam urusan pemerintahan (al-hukm). Wazîr tanfîdz hanyalah pembantu Imam (Khalifah) dalam urusan administrasi (idâri) saja, misalnya korespondensi antara Imam (Khalifah) dan para gubernur (wâli). Yang mempunyai kewenangan dalam urusan pemerintahan adalah wazîr tafwîdh, bukan wazîr tanfîdz (Al-Mawardi, Al-Ahkâm as-Sulthâniyyah, hlm. 30-39).
Kedua: Pendapat Imam al-Mawardi yang membolehkan kafir dzimmi menjadi wazîr tanfîdz telah mendapat bantahan dari ulama lain, seperti Imam Abu Ya’laal-Farra‘ (dalam kitabnya Al-Ahkâm as-Sulthâniyyah hlm. 32) dan Imam al-Haramain al-Juwaini asy-Syafii (dalam kitabnya Ghiyâts al-Umam hlm. 114). Ulama kontemporer yang juga membantah pendapat Imam Mawardi adalah Imam Taqiyuddin an-Nabhani (w. 1977) dalam kitabnya Muqaddimah ad-Dustur(I/187). Ketiga mujtahid tersebut sama-sama berpendapat bahwa wazîr tanfîdz tidak boleh dijabat oleh orang kafir. Alasannya, wazîr tanfîdz adalah bithânah (orang dekat/kepercayaan) bagi Imam/Khalifah. Karena itu wazîr tanfîdz harus dijabat seorang Muslim, haram dijabat orang kafir. Dalilnya adalah QS Ali ‘Imran ayat 118, yang melarang mengambil bithânah (orang dekat/kepercayaan) dari kalangan orang kafir. Inilah pendapat yang lebih râjih (kuat).
Ketiga: Tidak pada tempatnya memboleh-kan pemimpin kafir sebagai kepala daerah dengan menggunakan pendapat Imam al-Mawardi yang membolehkan kafir dzimmi menjadi wazîr tanfîdz. Mengapa? Sebab, persoalan kepala daerah telah dibahas oleh Imam al-Mawardi dalam bab khusus (Bab III) tentang pengangkatan kepala daerah (fî taqlîd al-imârah ‘ala al-bilâd). Jadi kalau berbicara tentang kepala daerah, seharusnya yang dirujuk adalah bab tentang pengangkatan kepala daerah ini, bukan bab tentang pengangkatan para wazîr (Bab II). Ini namanya argumentasi salah bab (Lihat:al-Mawardi, Al-Ahkâm as-Sulthâniyyah, hlm. 30-39 [Bab II] dan 40-46 [Bab III]).
Ibnu Taimiyah Membolehkan Pemimpin Kafir Asal Adil?
Ada pula yang berargumen bahwa Ibnu Taimiyah membolehkan pemimpin kafir boleh asalkan adil.
Argumen ini tidak benar. Yang benar, Ibnu Taimiyah sekadar mengutip ungkapan orang lain, bukan menegaskan pendapatnya sendiri. Artinya, beliau sekadar menekankan betapa pentingnya keadilan dengan ungkapan hiperbolik (mubâlaghah), dan bukan sedang menyatakan pendapat fikihnya.
Memang Ibnu Taimiyah pernah berkata dalam kitabnya, Majmû’ al-Fatâwâ, “Sungguh manusia tidak berselisih bahwa akibat kezaliman adalah kehinaan dan akibat keadilan adalah kemuliaan. Oleh karena itu, diriwayatkan bahwa Allah akan menolong negara yang adil meski itu negara kafir, dan tak akan menolong negara yang zalim meski itu negara Mukmin. ”(Ibnu Taimiyah, Majmû’ al-Fatâwâ, XXVIII/63).
Dari ungkapan otentik itu, secara jelas Ibnu Taimiyah telah mengutip ungkapan pihak lain, bukan menegaskan pendapatnya sendiri. Ini tampak dari perkataannya yang menggunakan kalimat pasif (majhûl), yaitu wa li-hâdza yurwa (oleh karena itu diriwayatkan). Jadi bohong jika ada klaim Ibnu Taimiyah berpendapat pemimpin kafir (atau negara kafir) boleh asalkan adil.
Ungkapan Ibnu Taimiyah tersebut dalam bahasa Arab dapat dianggap mubâlaghah, yaitu ungkapan hiperbolik(melebih-lebihkan) untuk menekankan betapa pentingnya keadilan. Ungkapanini makna harfiahnya boleh jadi tidak ada faktanya atau bertentangan dengan syariah. Ini sama dengan perintah Rasulullah saw. agar kita mendengar dan menaati pemimpin meskipun dia adalah “budak Habasyah yang rambutnya seperti kismis. ” (HR al-Bukhari no. 6273). Kata Imam Ibnu Hajar Al Asqalani, yang dimaksud “budak Habasyah” adalah “bekas budak Habasyah” sebagai ungkapan mubâlaghah karena ulama telah sepakat budak haram menjadi pemimpin. (Ibnu Hajar Al Asqalani, Fath al-Bâri, XIII/hlm. 132).
Apalagi Ibnu Taimiyah dengan tegas menyatakan bahwa tujuan kekuasaan adalah untuk menerapkan syariah Islam dan mengatur kehidupan dunia dengan syariah Islam (Ibnu Taimiyah, As-Siyâsah asy-Syar’iyyah, hlm. 13). Bagaimana mungkin tujuan kekuasaan tersebut dapat terwujud jika pemimpin umat adalah orang kafir?
Ini Bukan Negara Khilafah, Tapi Negara Pancasila (NKRI)?
Ada pula yang berargumen bahwa pemimpin kafir bolehkarena kita sekarang berada dalam negara Pancasila alias NKRI, bukan Khilafah. Dikatakan, dalam NKRI baik Muslim maupun kafir sama-sama berhak menjadi pemimpin.
Argumen ini menyesatkan karena tidak menggunakan Islam sebagai landasan untuk menyikapi boleh-tidaknya kafir menjadi pemimpin. Seharusnya seorang Muslim menggunakan landasan Islam berdasarkan al-Quran dan as-Sunnah, bukan yang lain. Jika menggunakan landasan Islam, sebenarnya sangat jelas bahwa keharaman pemimpin kafir berlaku umum di mana saja, baik di negara Khilafah maupun bukan Khilafah. Apa yang halal dalam negara Khilafah adalah tetap halal di luar negara Khilafah. Sebaliknya, apa yang haram di negara Khilafah adalah tetap haram di luar negara Khilafah. Imam Syafii dalam Al-Umm menulis:
أَنَّ الْحَلاَلَ فِي دَارِ اْلإِسْلاِمِ حَلاَلٌ فِي بِلاَدِ الْكُفْرِ وَالْحَرَامَ فِيْ بِلاَدِ اْلإِسْلاَمِ حَرَامٌ فِي بِلاَدِ الْكُفْرِ
Sungguhapa saja yang halal di Dâr al-Islâm (Khilafah) tetap halal di negeri-negeri kufur. Apa saja yang haram di negeri-negeri Islam tetap haram di negeri-negeri kufur. (Imam Syafii, Al-Umm. Al-Mansurah: Darul Wafa‘, 2001, XIX/hlm. 237).
Imam asy-Syaukani juga mengatakan:
فَإِنَّ أَحْكَامَ الشَّرْعِ لاَزِمَةٌ لِلْمُسْلِمِيْنَ فِي أَيِّ مَكَانٍ وَجَدُوْا، وَ دَارُ الْحَرْبِ لَيْسَتْ بِنَاسِخَةٍ لِلأَحْكَامِ الشَّرْعِيَّةِ أَوْ لِبَعْضِهَا
Sungguh hukum-hukum syariah adalah suatu keharusan bagi kaum Muslim di manapun mereka berada Dâr al-Harb (negara kafir)bukanlah penghapus (nâsikh) hukum-hukum syariah atau sebagiannya (Asy-Syaukani, As-Sayl al-Jarrâr. Beirut: Dar Ibn Hazm, 2004). Makna Awliyâ Bukan Pemimpin, Tapi Teman Dekat? Ada yang berpendapat bahwa kata awliyâ‘ dalam QS al-Maidah ayat 51 artinya adalah teman dekat, bukan pemimpin. Jadi, katanya, mengangkat pemimpin kafir tidak haram; yang dilarang adalah mengangkat orang kafir sebagai teman dekat.
Jawaban untuk argumen ini ada dua: Pertama: Memang benar secara umum kata awliyâ’ di dalam al-Quran dapat ditafsirkan sebagai khashah (orang khusus) atau bithânah (teman dekat). (Lihat: tafsir kata awliya‘ pada QS an-Nisa’ [4]: 144 dalamTafsir Ibnu Katsir, I/867; Tafsir al-Qurthubi, V/425). Namun, membatasi makna awliyâ hanya pada makna khashah (orang khusus) atau bithânah (teman dekat) adalah pembatasan atau pengkhususan tanpa didasarkan pada dalil (takhshîsh bilâ mukhashshis). Sebab, berdasarkan mafhûm muwâfaqah (penarikan makna implisit yang lebih besar cakupannya daripada makna eksplisit), kata awliya‘ dapat juga diartikan sebagai pemimpin (penguasa). Artinya, jika mengangkat orang kafir sebagai teman dekat saja sudah haram, apalagi mengangkat dia sebagai penguasa atas kaum Muslim. Syeikh Ihab Kamal Ahmad mengomentari tafsir kata awliyâ‘ dalam QS an-Nisaayat 144, “Jika berkawan dengan mereka (kafir), membuka rahasia-rahasia kaum Mukmin kepada mereka, juga menjadikan mereka sebagai teman khusus sudah termasuk dalam bentuk memberikan loyalitas (berwali) yang dilarang oleh ayat ini, maka tidak diragukan lagi bahwa menyerahkan urusan kaum Muslim kepada mereka dan menjadikan mereka sebagai penguasa atas kaum Muslim adalah juga termasuk bentuk berwali yang paling jelas kepada mereka dan lebih berat keharamannya. ” (Ihab Kamal Ahmad, Ar-Radd al-Mubîn ‘ala Man Ajaza Wilâyah al-Kafir ‘alâal-Muslimîn, hlm. 3).
Kedua: QS al-Maidah ayat 51 bukanlah dalil satu-satunya yang mengharamkan pemimpin kafir. Jadi, andaikata tafsir awliyâ‘ dalam QS al-Maidah ayat 51 dipastikan hanya satu makna (padahal tidak), yaitu teman dekat, bukan berarti mengangkat pemimpin kafir lantas hukumnya boleh. Pasalnya, keharaman pemimpin kafir juga ditunjukkan oleh banyak ayat lainnya Misalnya QS an-Nisa‘ [4] ayat 59 saat Allah SWT memerintahkan kita menaati penguasa dari kalangan kaum Muslim (ulil amri minkum). Kata “minkum” dalam ayat ini menjadi dalil bahwa penguasa kaum Muslim wajib dari kalangan kaum Muslim, tidak boleh dari kalangan kafir. Ayat lain misalnya QS an-Nisa‘[4]ayat 141 saat Allah SWT menegaskan tidak akan memberikan jalan bagi kaum kafir untuk menguasai kaum Muslim. Ayat ini juga dapat menjadi dalil yang mengharamkan mengangkat pemimpin kafir. Alasannya, karena pengangkatan orang kafir sebagai pemimpin akan menjadi jalan bagi kaum kafir untuk menguasai urusan kaum Muslim.
Awliyâ‘Bentuk Jamak (Kepemimpinan Kolektif), Jika Tunggal Tidak Mengapa?
Ada yang berargumen bahwa yang dilarang dalam QS al-Maidah ayat 51 adalah mengangkat kepemimpinan kolektif yang terdiri dari orang-orang kafir semuanya. Alasannya karena kata awliyâ‘ adalah bentuk jamak, dari kata tunggal waliy. Implikasinya kalau pemimpin yang diangkat satu orang kafir saja, tidak apa-apa.
Argumen di atas jelas keliru. Kata awliyâ‘ dalam ayat itu memang harus berbentuk jamak agar sesuai dengan lafal kaum Yahudi dan Nashrani (al-Yahud wa an-Nashara) yang juga berbentuk jamak. (Rawwas Qal’ah Jie, Mu’jam Lughah al-Fuqahâ‘, hlm. 370 dan 397). Namun, ini tak berarti mengangkat satu orang pemimpin kafir boleh. Pasalnya, mengangkat pemimpin kafir baik satu orang (individu) maupun banyak orang (kepemimpinan kolektif) sama-sama haram, tanpa ada perbedaan, berdasarkan kemutlakan dan keumuman nas.
Ini seperti larangan umum/mutlak kepada kaum Mukmin untuk shalat dalam keadaan mabuk sebagaimana dalam QS an-Nisa‘ ayat 43 (yang artinya), ”Hai orang-orang yang beriman janganlah kalian (antum, bentuk jamak) shalat sedangkan kalian dalam keadaan mabuk (wa antum sukara). ”Apakah dari ayat ini lalu bisa disimpulkan, yang dilarang shalat hanyalah sekumpulan orang mabuk secara kolektif, sedang kalau yang mabuk seorang saja berarti dia boleh shalat? Tetap tidak boleh bukan? Demikian pula larangan mengangkat orang kafir, baik yang diangkat sekumpulan orang kafir maupun hanya satu individu kafir, hukumnya sama-sama haram.
Ayat Larangan Pemimpin Kafir Hanya dalam Kondisi Perang?
Ada yang berargumen bahwa larangan mengangkat pemimpin kafir dalam QS al-Maidah 51 hanya terjadi dalam kondisi perang. Pasalnya, konteks turunnya ayat tersebut adalah ketika terjadinya perang antara kaum Muslim melawan Yahudi Bani Qainuqa’. Jadi, katanya ayat itu tidak dapat diterapkan dalam kondisi damai seperti saat ini.
Argumen ini membatasi makna tanpa dalil (takhshîsh bilâ mukhashshis). Yang benar, ayat QS di atas, meski sabab an-nuzûldalam kondisi perang, keumuman ayatnya membolehkan penerapannya dalam kondisi apa saja, baik kondisi perang maupun kondisi damai. Kaidah ushul menyebutkan, ”Al-‘Ibrah bi ‘umûm al-lafzhi lâ bi khushush as-sabab (Yang menjadi patokan adalah keumuman lafal, bukan kekhususan sebabnya). (An-Nabhani, Asy-Syakhshiyyah al-Islâmiyyah, III/240). WalLâhu a’lam. (KH. M. Shiddiq Al-Jawi/abadkhilafah.com)
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TANDA-TANDA ZUHUD. Berkata Imam Al-Fudhoil bin ‘Iyadh rohimahulloh: ﻋﻼﻣﺔ ﺍﻟﺰﻫﺪ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﻭﻓﻲ ﺍﻟﻨﺎﺱ ، ﺃﻥ ﻻ ﺗﺤﺐ ﺛﻨﺎﺀ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻚ ، ﻭﻻ ﺗﺒﺎﻟﻲ ﺑﻤﺬﻣﺘﻬﻢ ، ﻭﺇﻥ ﻗﺪﺭﺕ ﺃﻻ ﺗﻌﺮﻑ ﻓﺎﻓﻌﻞ ، ﻭﻻ ﻋﻠﻴﻚ ﺃﻻ ﺗﻌﺮﻑ ، ﻭﻣﺎ ﻋﻠﻴﻚ ﺃﻻ ﻳﺜﻨﻰ ﻋﻠﻴﻚ ، ﻭﻣﺎ ﻋﻠﻴﻚ ﺃﻥ ﺗﻜﻮﻥ ﻣﺬﻣﻮﻣﺎ ﻋﻨﺪ ﺍﻟﻨﺎﺱ ﺇﻥ ﻛﻨﺖ ﻣﺤﻤﻮﺩﺍً ﻋﻨﺪ ﺍﻟﻠﻪ. “Tanda-tanda zuhud terhadap dunia dan terhadap manusia ialah: engkau tidak suka manusia memuji diri engkau, dan engkau tidak perduli dengan cercaan mereka, dan jika engkau mampu untuk tidak dikenal maka lakukanlah, karena tidak ada dosa bagi engkau untuk tidak dikenal, dan tidak ada dosa bagi engkau untuk tidak dipuji atasmu, DAN TIDAK ADA DOSA BAGI ENGKAU UNTUK MENJADI TERCELA DI HADAPAN MANUSIA JIKA ENGKAU TERPUJI DI SISI ALLAH.” . . Hilyatul Awliya, Abu Nu'aim (8/90). . Alih Bahasa: Muhammad Sholehuddin Abu 'Abduh عَفَا اللّٰهُ عَنْهُ. WA Ahlus Sunnah Karawang | ift.tt/1uO6u5u Diarsipkan oleh Happy Islam ift.tt/1JJ1Nyd Sep 15th, 2015 #zip #ahlussunnah #salafy #zuhud #faedah #fawaid #happyislam #nasehat #salafy #islam #quran #sunnah #quote #kutipan #katamutiara #quotes via Instagram ift.tt/1l27Asj
قلمدان، رقم حیدر علی نقاش باشی، پسر محمد اسماعیل، با نقش خسروان. در بالا ناصر الدین شاه، همینطور شهریاران شاهنامه، از جمله کاووس، فریدون، خسرو، انوشیروان، اسکندر، دارا و بهمن. دو طرف با صحنه هایی از هفت پیکر خمسه نظامی یا بهرامنامه یا هفتگنبد، قسمت کشو تزیین شده با صحنه هایی از زندگی حکما و درویشان از جمله خرقانی و شیخ ابراهیم ادهم، مشتاق علی، بایزید بسطامی و فرید الدین عطار. نیمه دوم قرن ۱۹.ابعاد ۴ در ۳.۵ در ۲۳.۴ سانتیمتر.
A lacquer pen case, signed by Haydar ‘Ali Naqqash-bashi, son of Muhammad Isma'il, Persia, second half 19th century
lacquered papier-maché box with rounded ends and sliding tray, decorated with gilt lobed panels featuring Nasir al-Din Shah on the throne in the central cartouche of the lid between scenes from the Shahnameh, the sides with scenes from Haft Paykar, inside depicting lives of Sufi Saints, inscriptions throughout
23.4 by 4 by 3.5cm.
Signed by Haydar ‘Ali Naqqash-bashi ('Chief Painter')/1862-63 AD
The main central cartouche depicts Nasir al-Din Shah on the throne with praises for him in the inscribed cartouches above and below. Other cartouches depict scenes from the Shahnameh, including Kavus, Faridun, Khusraw, and Nushirvan on their thrones with their officials, many of whom are identified by their names and portraits including Alexander’s 'Darab and Bahman'. The side cartouches illustrate scenes from the Haft Paykar of Nizami’s Khamsa depicting Bahram in different pavilions. The drawer depicts scenes from the lives of Sufis including Shaykh Kharaqani, Ibrahim Adham, Mushtaq ‘Ali and Bayazid Bastami, most probably taken from the tadhlirat al-‘awliya’ of Farid al-Din ‘Attar. The texts include verses from the Shahnameh and the Haft Paykar.
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ব্যবহারের নিয়মাবলীঃ
* ছবিগুলো শেয়ার করার সময় 'ছবি সংগ্রহ কৃতজ্ঞতাঃ মুক্তিযুদ্ধ ই-আর্কাইভ ট্রাস্ট' লিখুন।
* ছবিগুলোতে কোন ধরণের এডিটিং ব্যবহার করা যাবে না।
* কোন ধরণের বাণিজ্যিক উদ্দেশ্যে ছবিগুলো ব্যবহার করা যাবে না।
* প্রাতিষ্ঠানিক ব্যবহারের জন্য সংশ্লিষ্ট ফটোগ্রাফার ও কপিরাইট হোল্ডারের সাথে যোগাযোগ করতে হবে।
Kinikilálang tagapagtag ng sultanatong Magindanaw si Sharif Kabungsuwan (Syá·rif Ka·bung·sú·an). Ayon sa isang tarsila, ama niya ang Arabeng si Sharif Ali Zein ul-Abidin at ina ang isang prinsesa sa Johore, Malaysia. Sharif Muhammad Kabungsuwan ang buong pangalan niya. May salaysay na nang sakupin ng mga Portuges ang Malacca ay iniwan niya ang Johore, kasáma ang maraming tauhan. Sakay ng mga paraw, nagdaan silá sa Brunei, at napadpad sa baybayin ng ngayo’y Malabang, Lanao del Sur noong bandáng 1515. Ayon sa isang tarsila, dumaong si Kabungsuwan sa Natubakan, bunganga ng Ilog Pulangi at sinalubong nina Tabunaway at Mamalu. Niyayà ni Tabunaway si Kabungsuwan na pumasok sa Magindanaw. Pumayag lámang si Kabungsuwan pagkatapos maging Muslim sina Tabunaway at Mamalu.
Nag-iwan siyá ng ilang tauhan sa Malabang at ginalugad ang Matampay, Slangan, Simway, Katitwan, at ibang mga pook sa paligid ng Ilog Pulangi. Pinakasalan niya ang anak ng pinunò ng mga Iranum at iyon ang simula ng angkan na humawak sa sultanatong Magindanaw. Isa siyáng masugid na tagapagpalaganap ng Islam. Bahagi ng kaniyang pamamahala ang pangangaral upang maging Muslim ang pangkating Magindanaw. Matigas naman ang trato niya sa mga ayaw sa Islam. Itinaboy niya sa kabundukan ang mga ayaw sumampalataya, at gayon ang naging kapalaran ng mga pangkating Tiruray at Manobo sa silangang kabundukan ngayon ng Cotabato.
Gayunman, maaaring gayon kagaan ang pagpapalaganap ni Sharif Kabungsuwan sa Islam at sa sultanato dahil may nauna sa kaniya. Ayon kay Cesar Adib Majul (1973), may tarsila na nag-uulat sa pagdating ng isang Sharif Awliya sa Magindanaw, nag-asawa, nagkaroon ng anak na babae, at umalis. Tinawag na “Paramisuli” ang anak kayâ nagpapahiwatig na iginagálang siyá o anak ng maharlika. Pagkaraan, dalawang magkapatid mulang Johore, sina Sharif Hasan at Sharif Maraja, ang dumating. Isa ang tumira sa Sulu at isa ang tumahan sa Slangan, isang bahagi ng Pulangi, at napangasawa ang anak ni Sharif Awliya. Sakâ dumating si Sharif Kabungsuwan. (VSA)
Sayyida Nafisa is the daughter of Al-Hassan Al-Anwar, a grandson of Imam Hassan, himself a grandson of the Prophet Muhammad.
Born in Makka in 763 CE / 145 AH, Nafisa moved with her father to Madina where she learnt the Koran and developed her knowledge of fiqh. Nafisa prayed to God to grant her a visit to the Cave of the Patriarchs in Hebron, Palestine, where Ibrahim (Abraham) rests in peace. But it was only after many years that Allah (swt) answered her prayers and when she finally arrived, she sat there in front of his grave weeping and reciting, “And when Ibrahim said: My Lord! make this city secure, and save me and my sons from worshipping idols:" [14: 35]
As Sayyida Nafisa sat in front of the grave of Ibrahim al-Khalil, reciting the Koran, she felt an intense presence, almost tangible, and saw the image of Abraham in front of her. Of that moment she said, "My heart began to beat harder and my eyes to blink." She called upon him saying "O my grandfather! - Ya Jiddee!" in the present tense. "I came to you in body and spirit.... as my soul has come to you before many times, I now come to you in body as well. I seek your good pleasure with me and I seek your guidance and instruction in order that I may worship Allah until my dying breath." At that moment she heard a voice emerging from the image of Abraham which was before her saying, "Good tidings my granddaughter! You are chosen to be one of the sanctified, worshipful maidservants of your Lord. My advice to you is to recite Surat al-Muzammil, wherein Allah says, “O thou folded in garments! Stand (to prayer) by night, but not all night,…” [73:1] until its end and seek to meditate on what you recite.
When Sayyida Nafisa was 44 years old she moved to Cairo with her husband Zayd Al-Ablaj, a son of Imam Jaafer Sadiq. She arrived on the 26th of Ramadan in the year 193 H (809 CE). When Egyptians heard news of Nafisa's arrival in El-Arish (North Sinai) en route to Egypt, they rushed forth en masse to meet her, for her renown as a devout worshipper and wilaya (lady saint).
Historians say the men and women of Egypt went to receive her in a huge procession, riding on horses, camels, donkeys and on foot; waiting overnight in tents; greeting her in the morning with the takbeer of Medina's people upon the arrival of Muhammad almost 200 years earlier. The procession accompanied her from El-Arish to Cairo, according her great dignity and respect.
Although Zayd Al-Ablaj was soon to leave back to Medina, Nafisa over-stayed her husband upon the commandment Zayd received from the Prophet in a dream.
One of the notable merchants of Cairo, Jamaluddin Abdullah al-Jassas, hosted her in his home for many months before moving to a place of her own, in the District of Khalaf, in the Mosque of Shajarat al-Durr, in Al-Khalifa Street, now known as the al-Hasaniyya District. The house to which she moved was owned by an Egyptian woman named Ummu Hani, renowned for her piety.
Sayyida Nafisa hosted most of the scholars of her time, experts in jurisprudence, hadith, and Qur`anic explanation. But by far the greatest scholarly gatherings were those she hosted for the pillars of tasawwuf (aqtab al-tasawwuf). Among these pillars of tasawwuf and fiqh was Imam al-Shafii who had moved to Egypt from Baghdad five years after Sayyida Nafisa's arrival in Cairo.
Imam Shafi`i stayed in Egypt until his passing were he classified his books and assembled his school of jurisprudence; it was in Egypt that he acquired fame and people came to sit in his majlis. His new school of thought (The Egyptian Shafii School) was modified greatly from the school he had developed earlier in Baghdad (The Baghdad School), according to the change of times, culture and customs. His judgments were written in the book "Al-Umm".
After Mehdi has taken out the flag in Istanbul, the Anti Christ will come quickly through
Khorasan in Iran, and run to Jerusalem, to go around the whole world from there for 40 days. He is now in
chains- imprisoned on an unknown island that no one can approach- because he is saying: "I am your
Lord", claiming to be the Lord of mankind, not just a prophet, but the Lord... He cannot move from there.
He is Shaitan, the father of all devils. He is giving orders, and he has 30 deputies who are preparing
people for his coming... And he is one-eyed...
Muslims are expecting S.Mehdi a.s. and they are waiting also for S.Isa a.s. to come from the
Heavens. Christians are expecting Jesus Christ to come back from the Heavens, too. But the Jews,
because they do not believe in S. Isa and S. Muhammad sws are still waiting for a Prophet from among
themselves to appear...
There will be a heavenly announcement: "The enemy of Allah, Dajjal, has appeared. Whoever
wants to save himself from him must go to Damascus, Mekka or Medina". So believers will run because
Dajjal will be after them. They will run like streams to Damascus, and all believers must be there for 40
days... Dajjal will go around the whole world, but 700 Angels, 700 Jinn, and 700 Awliya from Budala,
Nujaba, Nuqaba, Autad and Ahyar will protect Damascus, so he won’t be able to enter.
Damascus is a holy area, the place of the Judgement Day, where twice a day come Nur, Divine
Lights, and Mercy. This area covers all that a man can see from the minaret of the Omayyad Mosque, and
its Baraka spreads for a distance of six or seven days’ camel ride in all directions.
After 40 days, Jesus will come down from the Heavens. It will be the time of the Fajr prayer, when
he comes down in the Omayyad Mosque in Damascus. He is coming down to a minaret of that Dome in
the East, under which S.Yahya a.s., John the Baptist, is buried. Two Angels will protect him with their
wings, and bring him down to earth. He will be wearing a green turban, and he will be shining. He has the
most beautiful face, rosy and white. His beard is red, and he is sweating. And he has a sword. When he
was on earth, he never touched a sword, but now he is coming as a Saviour, to save people from the
hands of the Anti-Christ. His sword is a miraculous sword, a heavenly sword. It can reach any point to
where he sends it. The Lord gave it to him...
He is not coming as a Prophet anymore, but as a member of the Ummah of S.Muhammad sws,
following his Shariat. S. Mehdi a.s. will offer the place to Jesus to be Imam, but Jesus will refuse. S.Mehdi
will lead the prayer once, and after that Jesus will be Imam... And S.Mehdi a.s. will be with him for 7
years...
Jesus will kill the Anti-Christ, break the crosses, and make clear the truth about himself and his
mother S. Mariam... He will govern the Heavenly Kingdom on earth for 40 years. In his time, all technology
will be destroyed, and everyone will be given miraculous powers, so that when you look somewhere and
you say: "Bismillahir Rahmanir Rahim, by Your Divine Permission, oh My Lord, You honoured me to be
Your deputy, I ask of You", and if He gives permission, you may put your step from here to there.
After Jesus has killed the Anti-Christ, there will be no more devils and evil in his time...people will
live a life like in Paradise, Paradise appearances, Tajallis, will come on them... At that time, the purpose of
Allah’s creation will appear.
Isa a.s. will marry and have children. When he is going to die, he will be buried in Medina, in the
fourth tomb next to the Holy Prophet, S.Abu Bakr and S.Omar r.a., that is empty now.
Then all believers will die by a sweet scent from Paradise. Everything terrible after that will come
to the unbelievers, who will have started to re -appear during Jesus’ time... And the world will come to its
end.
"CALIPHATU'LLAH..."
Muhammad-ul-Mehdi a.s. is a descendant of the Holy Prophet S.Muhammad sws through his
daughter Fatima-tu-Zahra and her sons S.Hassan and S.Hussein r.a. in the 40th generation. So he is
Sayid- Hassani and Husseini. His parents live near Jeddah.
He was born between 1930 and 1940 in the Wadi Fatima, a green valley on the way from Jeddah
to Medina. When he was growing up, miraculous looks started to come out of him. He had such lights.
The lookings of people started to come very much on him because his growth was miraculous. He has a
spot of ashes on his right cheek, like a star, and his arms reach to his knees.
By the order of the Prophet sws he was taken away from people by the Awliya- Nuqaba, Nujaba,
Budala, Autad and Ahyar, whose Imam is Shahabu’din- to a place behind the Mountain of Qaf. Then he
was ordered to remain in the empty quarters, the Ruba Qali, a desert between Saudi Arabia and Yemen. No
one can go there, because there is quick-sand, moving sands. He is not living with ordinary people now
because he has such heavy power, that people can’t be able to look to him.
He is living in that desert with His 99 Caliphs- highly spiritual, powerful people. There is a huge
cave; its entrance is 40meters wide. In that cave is the ‘Dome of Happiness’, which has been built by the
Angels.
Photo: Lina Osman
Published in: Community Eye Health Journal Vol. 21 No. 68 DECEMBER 2008 www.cehjournal.org
“Amongst the friends of Allah (Awliya), the Qur'an is considered as a love letter from Allah, which inevitably is read continuously to remind them of their Beloved.”
Book Of | Imam Bukhari and the Love of the Prophet by Shaykh-ul-Islam Dr. Muhammad Tahir-ul-Qadri
Awliya Allah
1)Shaykh Abdul Qadir Jilani, 2)Shaykh Ahmad Kabir Rif'ai
3)Shaykh Ahmad al Badawi 4)Shaykh Bahauddin Naqshband
5)Shaykh Mu'inuddin Chishti
6)Shaykh Jalaluddin Rumi 7)Shaykh Ahmad Tijjani
8)Imam al Ghazali
9)Shaykh Muhyiddin Ibn Arabi
10)Shaykh Abul Hassan Shadhili
رحمهم الله
#Jilani #baghdad #ghous #Qadiri #Razawi #Attari #raza #Barelwi #sufi #rifai #iraq #chishti #sanjari #ajmeri #muin #bukhara #naqshbandi #uzbekistan #badawi #tanta #suhrwardi #rumi #konya #turkey #tijjani #fez #morroco #ibnarabi #shadhili #humaisara #misr #egypt #ghazzali #imam #awliya #sufi #tariqa #turuq #madani #muqarrabun #madani #Madina #Dawat_e_Islami
Sultan Bahoo lineage. Son of Sultan Bahoo. Sufi. Saint. aulia allah. awliya allah. allah. Muhammad. Ali. hassan. hussain. fatima. ghous pak. jillani
On 25th Safar ul Muzaffar (1340 A.H.), a Syrian scholar dreamed in Bait ul Muqaddas that he ws present in the great court of the Exalted Prophet (May Peace and blessing of Allah be upon him), Holy Prophet's Companions and Awliya (Allah's friends 'May Allah’s blessings be upon him') were also present and there was total silence. It seemed as if they were waiting for someone. The Syrian scholar humbly asked the beloved Prophet (May Peace and blessing of Allah be upon him), "O Prophet of Allah 'May Peace and blessing of Allah be upon him'! May my parents be sacrificed on you! Who is being awaited?" The beloved Prophet (May Peace and blessing of Allah be upon him) replied "We are waiting for Ahmed Raza." The scholar asked, "Who is Ahmed Raza?" The beloved Prophet (May Peace and blessing of Allah be upon him) replied, "He is an inhabitant of Bareilly in India." When the saint awoke, he immediately journeyed from Syria to Bareilly Sharif to meet Aala Hazrat (May Allah’s blessings be upon him), but to his dismay, he learnt that Aala Hazrat (May Allah’s blessings be upon him) has passed away on the same day (i.e. 25th Safar, 1340 A.H.) when he had seen the Holy Prophet (May Peace and blessing of Allah be upon him) in the dream waiting for "Ahmed Raza". (Savanih Imam Ahmed Raza, P391, Maktaba Nuria Razawiyyah Sukkur)
Sultan Bahoo lineage. Son of Sultan Bahoo. Sufi. Saint. aulia allah. awliya allah. allah. Muhammad. Ali. hassan. hussain. fatima. ghous pak. jillani
Sultan Bahoo lineage. Son of Sultan Bahoo. Sufi. Saint. aulia allah. awliya allah. allah. Muhammad. Ali. hassan. hussain. fatima. ghous pak. jillani
Dargah Sharif of Hazrat Syedina Shaykh Abdul Qadri Jillani ( Radi Allahu Anhu ) , Baghdad Sharif, Iraq
Sultan Bahoo lineage. Son of Sultan Bahoo. Sufi. Saint. aulia allah. awliya allah. allah. Muhammad. Ali. hassan. hussain. fatima. ghous pak. jillani
Sultan Bahoo lineage. Son of Sultan Bahoo. Sufi. Saint. aulia allah. awliya allah. allah. Muhammad. Ali. hassan. hussain. fatima. ghous pak. jillani
Sultan Bahoo lineage. Son of Sultan Bahoo. Sufi. Saint. aulia allah. awliya allah. allah. Muhammad. Ali. hassan. hussain. fatima. ghous pak. jillani
Sultan Bahoo lineage. Son of Sultan Bahoo. Sufi. Saint. aulia allah. awliya allah. allah. Muhammad. Ali. hassan. hussain. fatima. ghous pak. jillani
Sultan Bahoo lineage. Son of Sultan Bahoo. Sufi. Saint. aulia allah. awliya allah. allah. Muhammad. Ali. hassan. hussain. fatima. ghous pak. jillani
Sultan Bahoo lineage. Son of Sultan Bahoo. Sufi. Saint. aulia allah. awliya allah. allah. Muhammad. Ali. hassan. hussain. fatima. ghous pak. jillani
Sultan Bahoo lineage. Son of Sultan Bahoo. Sufi. Saint. aulia allah. awliya allah. allah. Muhammad. Ali. hassan. hussain. fatima. ghous pak. jillani
Sultan Bahoo lineage. Son of Sultan Bahoo. Sufi. Saint. aulia allah. awliya allah. allah. Muhammad. Ali. hassan. hussain. fatima. ghous pak. jillani
Gumbad Dargah Sharif of Hazrat Syedina Shaykh Abdul Qadri Jillani ( Radi Allahu Anhu ) , Baghdad Sharif, Iraq
The first two lines on the gate:
Burhan-e Vilayat Muhammadiyya Hujjat-e Shariat Mustafiyya Kashif Asrar Sab’a Shaani Alim-e Ulum Maqta’at-e Qurani Arif-e Haqqani Qayyum Zamani Sheykhul Islam wal Muslimeen Ayatillahi fil Arzeen Azimul Barakat Imam-e Rabbani Mahboob-e Subhani Ghaws-e Samdani Mujaddid Alf-e Sani Sheykh Ahmed Farooqi Sirhindi Nakshbandi Hanafi rahmatullah ta’ala alaih.
On the arch a Farsi couplet:
Cheh ‘Ali Shaan Darbar Imam-e Din Rabbani
Malaik Saf ba Saf Istada Enja Bahr Darbani
Hazrat Gulam Ali Shah Abdullah Dehlavi (qs) on the right along with two of his successors, Sheykh Abul Khayr (qs) and Sheykh Abu Sa'id (qs) who continued the Naksibendi Order in India while the next Grandsheykh Hazrat Khalid al-Baghdadi (qs) was sent out of India with absolute successorship (Khilafah-e Mutlaq).
Hazrat Habibullah Mirza Jan-e Janan Mazhar (qs), Hazrat Gulam Ali Abdullah Shah Dehlavi (qs), Sheykh Abul Khayr (qs) and Sheykh Abu Sa'id (qs) are all buried in a row in the same room.
Mazar e Mubarak of Hazrat Syedina Shaykh Abdul Qadri Jillani ( Radi Allahu Anhu ) , Baghdad Sharif, Iraq
If you're in Delhi and intend to visit Hazrat Jan-e Janan Mazhar (qs) and Hazrat Gulam Ali Abdullah Dehlevi (qs) then ask any auto driver to drive you to the Turkman Gate. On foot follow the road that goes straight inwards for about 15 minutes without taking any turns at all until you see on the right side the outer wall of a masjid and above the wall three domes of the same masjid. That's Hazrat Jan-e Janan's Masjid. You may also ask someone for 'Shah Abul Khayr's Dargah' and almost everyone knows it there.
Dargah Sharif of Hazrat Syedina Shaykh Abdul Qadri Jillani ( Radi Allahu Anhu ) , Baghdad Sharif, Iraq
View during urs sharif at Dargah Sharif of Hazrat Syedina Shaykh Abdul Qadri Jillani ( Radi Allahu Anhu ) , Baghdad Sharif, Iraq
Farman-e-Mustafa: Rozi Banday ko aisay talash karti hai jaise usay uski Maut talash karti hai. (Hilyatul Awliya, Raqam 7908, Jild 6, Page 89)
If you're in Delhi and intend to visit Hazrat Habibullah Mirza Jan-e Janan Mazhar (qs) and Hazrat Gulam Ali Abdullah Dehlevi (qs) then ask any auto driver to drive you to the Turkman Gate. On foot follow the road that goes straight inwards for about 15 minutes without taking any turns at all until you see on the right side the outer wall of a masjid and above the wall three domes of the same masjid. That's Hazrat Jan-e Janan's Masjid. You may also ask someone for 'Shah Abul Khayr's Dargah' and almost everyone knows it there.