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themanuchihrglobe · 6 years

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The Manuchihr globe

Cast in two hemispheres, seam at right angles to ecliptic, passing through Boötes (al-‘awwā’), visible from inside as well. The seam is well done and not very visible from the surface.

The ecliptic and the equator are indicated by single lines (great circles). These circles are not graduated, but they have small dots embossed along them, at approximately 1°-intervals. There are ecliptic-latitude-measuring circles. Holes have been drilled at both the ecliptic poles and the equatorial poles.

A circular area has been removed from the globe, with the result that the head of the constellation Hydra (al-shujā‘) is now missing. There appears to be some surface staining and there is an area of abrasion near Ursa Major (al-dubb al-akbar) and above Virgo (al-‘adhrā’). Diameter: 26.5 cm.

Weight: 5692 grams.

A Persian inscription in a medallion beneath the south celestial pole, deeply engraved in an elegant nasta’liq reads as following:

“Bi-rasmi ketabkhan-e navvab mustatab, Manuchihr Khan, mu’alla alqāb, khodayegani, Amir al-Umara-i beglarbegi, Mashhad muqaddas adāma Allah ta’āla ayyama dawlatihi wa ma’delat, bande ye-jani Hasan bin Sa’d al-Qa’ini, bittifāq nādir-i al-‘asr wa l-zamān, Ustadh Mālik Husayn Naqqāsh ve Rezvān Beg Zarneshan, dar shuhur sanat ghamj hijri be-etmām rasanid”.

(By order of the library of the highly appreciated governor Manuchihr Khan, the noble, patronage of Prince of the Princes of Mashhad, God bless his government and his equity, the humble (slave): Hasan ibn Sa‘d al-Qa‘īnī, with the uncontested rarity of the Era and the time: Master Malik Husayn Naqqash (the painter), and Rezvan Beg Zarneshan (the Silversmith/ Inlayer), finished in the months of the year ghamj hijri.)

The date of the globe is indicated in abjad: غمج (AH 1043) which is unusual. According to Savage-Smith, all the globes made before the sixteenth century were dated in abjad letters, and those made in the sixteenth century and later are dated in standard numerals. The exceptions to this patterns are the Manuchihr globe and the anonymous globe made in 1056 AH/1646-47 AD, conserved in the Walters Art Gallery, Baltimore (Inv.54.712.), see: Savage-Smith, 1985, p.216 and cat.65, p.250.

In the sixteenth century, the Safavid rulers were famous for their patronage of art. Mashhad gained even more recognition, becoming the most important city of the Greater Khurasan. Only very few celestial globes from the Safavid period are recorded, and only two, also made in Mashhad by Muhammad Zamān, have a full set of constellations, see: Savage-Smith, 1985, nos.16 and 17, p.226.

The Commissioner of the globe is Abu al-Fatḥ Manuchihr Khan (d. 1636), son of Qarajaqhay Khan (d. 1623), a Safavid ghulam of Georgian origin who became a general and served Shah ‘Abbas I. Like his father, Manuchihr was established at Mashhad as the general and governor of Khurasan under Shah ‘Abbas I and Shah Ṣāfi (r. 1629-1642), see: Schmitz 1992, no.123, p.55 ; Robinson, Sims, Bayani, 2007, p.19. His brother Ali Quli Khan became prefect of Qom and head of the library of Shah ‘Abbas I. Manuchihr Khan’s son, Qarajaqhay Khan (d. 1668), became also a governor of Mashhad. All of them were among the Safavid cultural and intellectual elite, known as “men of knowledge and integrity’ (ahl-i fazl u kamāl) and “of illustrious acts and deeds” (ṣāhib-i mu'āṣir u asrār), see: Babaie, Babayan, Baghdiantz-McCabe, Farhad, 2004, p.127.

Manuchihr Khan commissioned one of the finest illustrated manuscripts of the period, a Persian translation of ‘Abd al-Rahmān ibn 'Umar al-Ṣūfī’s Ṣuwar al-Kawākib al-Thābitah (the description of the fixed stars), copied between 1630-1633 and conserved in the New York Public Library collection (Spencer, Pers. Ms. 6), see: Schmitz, 1992, p.122.

This manuscript was produced at the same period as our globe and involved the same Patron, astronomer and painter.

In the preface of the Spencer Manuscript by the author Hasan ibn Sa‘d al-Qa‘īnī mentions that Manuchihr Khan was strongly interested in astronomy and that he commissioned the translation of al-Ṣūfī’s treatise into Persian. Al-Qa‘īnī was instructed to correct the measurements in the original copy of al-Ṣūfī’s treatise so that the longitude and latitude of the stars correspond to those seen in the year 1631. The manuscript was copied by Muhammad Baqir al-Hafiz. His name appears in several colophons dating between 1630 and 1632. According to al-Qa‘īnī, once the text was completed, every star or constellation was illustrated by one of Manuchihr Khan’s painters, Ustadh Mālik Husayn, referring to him as “the rarity of his time” (nadir al-asr), see: Babaie, Babayan, Baghdiantz- McCabe, Farhad, 2004, pp.127-128.

Another translation into Persian of al-Ṣūfī’s treatise by Hasan ibn Sa‘d al-Qa‘īnī, conserved in the Egyptian National Library in Cairo (CAIRO, Dar al-Kutub, MMF. 9), is dated 1633-34, see: King, 1986, Plate III; Edwards and Signell, p.13 and no.116, p.52. The illustrations in this copy are similar to the ones in the Spencer manuscript, suggesting that it has been produced in Mashhad, commissioned by Manuchihr Khan and illustrated by Ustadh Mālik Husayn or an artist familiar with him, see: Babaie, Babayan, Baghdiantz-McCabe, Farhad, 2004, p.130. However, there is a discussion about the attribution of the paintings in both manuscripts, suggesting that most of them were executed by the son of Mālik Husayn, Muhammad Ali, rather than by the father, see: Brentjes, 2014, p.492.

Ustadh Mālik Husayn (Isfahani) is an important painter of the Safavid court. He executed a group of paintings in the Windsor Shahname, one of the most famous 17th century manuscripts, see: Newman, 2006, p.90 ; Robinson, Sims, Bayani, 2007, figs. 1B and 1A, pp.24-25. The constellations’ figures on the globe show a high quality of execution and the same aesthetic characteristics as the miniatures in the Spencer manuscript. The illustrations in the Spencer manuscript are considered the most magnificent specimen of the Safavid period, see: Brentjes, 2014, pp.493-495. The famous painter Reza ‘Abbasi was still alive at this time suggesting that he directed the paintings executed by the artist in the Shah ‘Abbas court, see: Grube, 1962, pp.129- 130. Anthony Welch also considered that they are among the most beautiful illustrations found in scientific manuscripts, see: Welch, 1973, pp.76-77 and 82.

The constellations’ figures on the globe are unusually large like the illustrations in the Spencer manuscript. They are stylistically typical of the paintings by the masters of the Safavid court and directed by Reza ‘Abbasi. The Menuchihr globe has the same aesthetic features with very skilfully executed figures.

The metalwork craftsman is Rezvān Beg Zarneshan (Silversmith/Inlayer). He placed the stars with the silver points on the globe. The way the seam has been made and the high quality of the engraving on the globe suggest that Rezvān Beg was an important courtly artist and reflect a professional workshop of instrument makers.

Credit: Rim Mezghani

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beladjalrami · 5 years

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The Kitab al-Bulhan (Arabic: كتاب البلهان‎, romanized: Kitāb al-Bulhān), or Book of Wonders, or Book of Surprises,[1] is a mainly 14th century Arabic manuscript compiled – and possibly illustrated[2] – by Abd al-Hasan Al-Isfahani. The codex was probably bound during the reign of Jalayirid Sultan Ahmad (1382-1410) at Baghdad, and includes texts on astronomy, astrology, geomancy and a section of full-page illustrated plates dedicated to each discourse topic, e.g. a folktale, a sign of the zodiac, a prophet, etc.[3][4] https://www.instagram.com/p/B80xNkbHOr0/?igshid=1w7kyy6tawnte

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zinattango · 7 years

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Muawiyah's will to his son Yazid

O my dear son! I have fastened the load of pain and have warded off rebellion from you, and have straightened up matters. I have tamed the enemies (muslim arabs) , I have brought the reins of the Arabs in your hands, and have accumulated that for you which no one has ever done. Thus consider the people of Hijaz, who are your foundation and your roots. Give respect to those among the people of Hijaz who come to you, and keep inquiring about those who are not present among them. Besides, consider the people of Iraq, and if they desire that you depose a Governor every day, do not refuse, for it is easy to change a Governor than to face ten thousand swords drawn forth facing you. Favor the people of Syria for they are your near-ones and your reservoirs, and if you fear an enemy, ask for their help. And when you have accomplished your goal (of defeating the enemy) return them back to the cities (of Syria), for if they remain elsewhere their manners will change. I do not fear anyone opposing or fighting with you on the question of Caliphate except four persons. Those being Husayn bin Ali, Abdullah bin Umar, Abdullah bin Zubayr and Abdul Rahman bin Abu Bakr. As regards Abdullah bin Umar, (excessive) worship has broken him, if no one remains to assist him, he shall succumb to you. As regards Husayn bin Ali, he is light-minded person, and the people of Iraq will betray him until they force him to rebel. If he revolts and you gain victory over him, excuse him, for he is linked to us through relation and he keeps greater right while having relation and nearness of the Holy Prophet. As regards the son of Abu Bakr, he follows that what his companions like, and his aspiration are only women and play. While the one who like a Lion lies in ambush, and the Fox who is playing a game with you and is in track of an opportunity to pounce upon you is the son of Zubayr. And if he revolts and you gain victory over him, separate every joint of his. Try and keep safe the blood of our own people ( Banu Ummayids ).” Muawiya the Embodiment of Evil : Some of the crimes committed by Mu’awiyah depicting his villainous character: (1) The gravest sin being his poisoning Imam Hasan (a.s.), the grandson of the Holy Prophet Muhammad (S), by alluring his wife Ja’dah bint Ash’as (Murujuz Zahab and Isbatul Wasiyyah - Mas’oodi Vol 2: Page 47, Tareekh - Abul Fida Vol 1: Page 182, Iqdul Fareed - Ibn Abd Rabbah Vol 2: Page 11, Rawzatul Manazir - Ibn Shahnah Vol 2: Page 133, Tareekhul Khamees - Husayn Dayarbakri Vol 2: Page 238, Akbarut Tiwal - Dinawari Page 400, Maqatilat Talibeyeen - Abul Faraj Isfahani, Isti’ab - Ibn Abdul Birr etc. (2) Instigating the murder of Imam Ali (a.s.) (confirmed by the murderer Ibn Muljim as quoted by Hakim Sanai in Manaqibe Murtaďawi Page 277) (3) Murdering Muhammad bin Abi Bakr, companion of Imam Ali (a.s.) and son of Caliph Abu Bakr (Tareekh - Tabari Vol 4: Page 592), (4) Murdering Malik bin Haris Ashtar, companion of Imam Ali (a.s.) and a Tabe’e (Tareekh - Tabari Vol 4: Page 521), (5) Assassinating Hujr bin Adi, the companion of the Holy Prophet (S) and his companions (Tareekh - Ibn Asakir, Isti’ab - Ibn Abdul Birr, Tareekhe Kamil - Ibn Aseer Jazari, Dalailun Nubuwwah - Bayhaqi, Tareekh - Ya’qoob bin Sufyan, (6) Harassing Abu Zarr al Ghifari, the distinguished companion of the Holy Prophet (S) (Murujuz Zahab - Mas’oodi, Tareekh - Ibn Wadih Ya’qoobi), (7) Laying the foundation stone of cursing Imam Ali (a.s.) the cousin and son in law of the Holy Prophet (S) and his progeny on the streets, Mosques, pulpits and in daily Prayers (Tareekh Kamil - Ibn Aseer, Iqdul Fareed - Ibn Abd Rabbah, Tareekh - Abul Fida, Rawzatul Manazir - Ibn Shahnah, Sharh Maqasid - Taftazani, Khilafat wa Mulukiyyat - Abul A’ala Mawdudi Page 100), (8) Shamelessly disregarding the terms of the peace treaty entered into (and accepted by him) with Imam Hasan (a.s.) (Tareekhe Kamil - Ibn Aseer, Tareekh - Abul Fida, Rawzatul Manazir - Ibn Shahnah), (9) Causing whole scale terror and bloodshed of Muslims while dispatching his blood thirsty commanders (Tareekh Kamil - Ibn Aseer, Tareekh - Abul Fida, Tareekhul Madina - Samhudi, Maqatilat Talibiyeen - Abul Faraj Isfahani, Tareekh - Ibn Khalliqan, Tareekh - Ibn Asakir, Tareekh - Tabari, Sharh Nahjul Balagha - Ibn Abil Hadeed Mu’tazili), (10) Nurturing false traditionists like Abu Hurayra and provoking them to forge traditions against Ahlul Bayt (a.s.), (11) Including Ziyad (the illegitimate son of a prostitute Sumayyah) among the Bani Umayyah by declaring him to be his brother (Tareekh - Abul Fida, Khilafat wa Mulukiyyat - Abul A’ala Mawdudi Page 162/3), (12) Unlawfully appointing Yazid, his evil and immoral son, as his successor, Caliph of the Muslims and Vicegerent of the Holy Prophet (S), (13) Instigating the battle of Siffīn against the Commander of the faithful Imam Ali (a.s.) thus shedding the blood of devout Muslims and Prophet’s companions like Ammar bin Yasir, Khuzaymah bin Sabit etc therein, (14) A self styled monarch, a reveler worse than the Caesars and Chosroes (as witnessed by Umar bin Khattab in Isti’ab - Ibn Abdul Birr Vol 1: Page 253 and Tareekhe Kamil - Ibn Aseer Vol 3: Page 216, Al Bidaya wan Nihaya - Shahrestani Vol 8: Page 125), (15) Disregard for lawful or unlawful (Muhaziratul Adibba’ - Raghib Isfahani Page 370), (16) A wine bibber as confirmed by Abdullah bin Buraydah in Musnad - Imam Ahmad Ibn Hanbal Vol 5: Page 347), (16) Himself an illegitimate child (Rabi’ul Abrar - Zamakhshari, Sarguzashte Mu’awiyah - Mawlawi Abdul Wahid Khan Page 25, Masalib Bani Umayyah - Isma’il bin Ali Hanafi), apart from being an adulterer, gambler, gluttonous and evil personified (Ref. Sarguzashte Mu’awiyah - Abdul Waheed Khan).

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abra-cada-bra · 7 years

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Libra - Islamic astrology, Book of Wonders, Kitab al Bulhan, composite manuscript in Arabic, late 14th century A.D. Abd al-Hasan Al-Isfahani, Bodleian Library

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specialchan · 4 years

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Can We Pray for Non-Muslims Who Passed Away? - Seekers Guidance via /r/islam

Can We Pray for Non-Muslims Who Passed Away? - Seekers Guidance

Answered by Shaykh Faraz Rabbani

Question: What is the position of Sunni Islam on making prayers for non-Muslims who died supporting Muslims, such as Rachel Corrie? Can we make du`a for them, or mention them in a khutba as martyrs for Muslim causes?

Answer:

In the Name of Allah, Most Merciful and Compassionate

Walaikum assalam,

There are two issues here:

a) The ruling

b) Understanding two key concepts:

i) The nature of good and bad; ii) The nature of our slavehood to Allah.

A. The Ruling of Making Dua for Dead Non-Muslims

There is a useful summary of this in two entries of al-Mawsu`a al-Fiqhiyya (Kuwait):

Seeking forgiveness for a non-Muslim

The jurists agree that seeking forgiveness for a non-Muslim is prohibited. However, if one seeks forgiveness for a non-Muslim hoping that they become Muslim and thus be forgiven then it is permitted according to the Hanafi scholars [f: because they understood the prohibition to refer to seeking forgiveness for them while they remained in their state of disbelief, which Allah has explicitly stated that He will not forgive, if they were aware of the truth]

Praying for mercy for a non-Muslim

Nawawi (Allah have mercy on him) stated in his al-Adhkar that it is permitted to pray for guidance for non-Muslims, good health well-being, and the like, because of the hadith of Anas (Allah be pleased with him) that, “The Prophet (Allah bless him & give him peace) asked for water and a Jew gave him some, so the Prophet (Allah bless him & give him peace) said to him, ‘May Allah make you beautiful,’ so the man did not see grey hair till he died.”

As for after their death, it is impermissible (haram) to make dua for forgiveness and the like for a non-Muslim, for Allah Most High said, “It is not for the Prophet and those who believe to pray for the forgiveness of unbelievers even though they may be near of kin after it has become clear that they are people of hell-fire.” [Qur’an, 9: 113]

There are many hadiths that mention this, and there is scholarly consensus (ijma') on this matter. [al-Mawsu`a al-Fiqhiyya, Kuwait]

As for making dua that Allah give them that which is best for them, or that which they deserve, even after death, while consigning their affairs to Allah, there is nothing wrong with this. [As for the fate of non-Muslims in the next life, this is discussed in the answer after this one, below.]

B. Understanding Two Key Concepts

In order to understand the rulings of the Shariah, we must understand two key concepts:

a) The nature of good and bad; b) The nature of our slavehood to Allah.

The first concept: The nature of good and bad

The position of Sunni Islam is that good and bad are not determined by reason but only by revelation, and therefore only known through the Shariah.

The mind’s role is not to determine what is good and bad or right and wrong, but, rather, to understand and implement the rulings of Allah Most High, as contained in the Shariah of the Prophet (Allah bless him and give him peace).

This was explained by the great 20th Century Egyptian master of the science of legal methodology (usul al-fiqh), Shaykh Abd al-Wahhab Khallaf, as translated by Shaykh Nuh Keller in his Reliance of the Traveller:

a1.0 - THE KNOWLEDGE OF GOOD AND BAD

a1.1 - (Abd al-Wahhab Khallaf:) There is no disagreement among the scholars of the Muslims that the source of legal rulings for all the acts of those who are morally responsible is Allah Most Glorious.

a1.2 - The question arises. Is it possible for the mind alone, unaided by Allah’s messengers and revealed scriptures, to know rulings, such that someone not reached by a prophet’s invitation would be able through his own reason to know Allah’s rule concerning his actions? Or is this impossible?

a1.3 - The position of the Ash’aris, the followers of Abul Hasan Ash’ari, is that the mind is unable to know the rule of Allah about the acts of those morally responsible except by means of His messengers and inspired books.

For minds are in obvious disagreement about acts. Some minds find certain acts good, others find them bad. Moreover, one person can be of two minds about one and the same action. Caprice often wins out over the intellect, and considering something good or bad comes to be based on mere whim. So it cannot be said that an act which the mind deems good is therefore good in the eyes of Allah, its performance called for and its doer rewarded by Allah; or that whatever the mind feels to be bad is thus bad in the eyes of Allah, its nonperformance called for and its doer punished by Allah.

a1.4 - The basic premise of this school of thought is that the good of the acts of those morally responsible is what the Lawgiver (syn. Allah or His messenger (Allah bless him and give him peace)) has indicated is good by permitting it or asking it be done. And the bad is what the Lawgiver has indicated is bad by asking it not be done. The good is not what reason considers good, nor the bad what reason considers bad. The measure of good and bad, according to this school of thought, is the sacred Law not reason (dis:W3).

a1.5 - According to this school, a person is not morally obligated by Allah to do or refrain from anything unless the invitation of a prophet and what Allah has legislated have reached him (n:w4 discusses Islam’s relation to previous prophets’ laws). No one is rewarded for doing something or punished for refraining from or doing something until he knows by means of Allah’s messengers. What he is obliged to do or obliged to refrain from.

So whoever lives in such complete isolation that the summons of a prophet and his Sacred Law do not reach him is not morally responsible to Allah for anything and deserves neither reward nor punishment.

And those who lived in one of the intervals after the death of a prophet and before a new one had been sent were not responsible for anything and deserve neither reward nor punishment.

This view is confirmed by the word of Allah Most High.

“We do not punish until we send a messenger” (Koran 17:15).

(Ilm usul al-fiqh (y71) 96-98)

The second concept: The nature of our slavehood to Allah

Allah Most High explained that the only purpose and meaning for the existence of humanity is to worship Allah:

“I created the jinn and humankind only that they might worship Me.” (Qur’an, 51.56)

The very basis of worship is submission. Raghib al-Isfahani explained that,

“Slavehood ('ubudiyya) is manifesting abasement. Worship (`ibada) is more emphatic, for it is the limits of abasement, and no one is deserving of it except the one who has absolute granting, which is Allah Most High. This is why he said, “That you not worship other than Him.” [Qur’an, 17.23]

Worship is two types:

1. Worship by compulsion

[f: This is the state of everything in relation to its Creator; its very indigence and need to Allah in terms of creating and sustaining it is worship.]

2. Worship by choice.

[As for slavehood, this is various types, including:]

a) One who is legally a slave. [f: That is, not free.]

b) One who is a slave in terms of existence. This slavehood is only to Allah. [f: And it is the essential reality of all creation.]

c) One who is a slave by worship and service. In this, there are those who are slaves to Allah with sincerity, and whose whose slavehood is to this life and its concerns. [Isfahani, Mufradat Alfadh al-Qur’an, 542, abbreviated]

Slavehood to Allah is not only to pray five times a day and to perform other acts of worship. Rather, it is to submit to Allah in all matters, outwardly and inwardly, as He as commanded us to, by following the guidance of the Prophet (Allah bless him and give him peace), in whose obedience lies the obedience of Allah.

The Prophet’s Guidance Has Been Preserved

This guidance has been preserved, as Allah promised, in the Shariah of Islam, as encapsulated in the methodology and understanding of the Sunni path, and its scholars, who are the inheritors of the Prophet and those regarding whom the Beloved of Allah (Allah bless him & give him peace) said,

“There shall always remain a group in my Community who are manifest on the truth, unaffected by those who oppose them, until the command of Allah comes than they are resolute on this.” [Mentioned with numerous similar wordings by Bukhari, Muslim, and the other major hadith collections.]

Imam Bukhari explained this group in his chapter heading as being, “The people of knowledge.” This is deduced, as the scholars explain, from numerous Qur'anic verses and Prophetic hadiths, such as the hadith related by Sayyiduna Mu`awiya (Allah be pleased with him) that the Messenger of Allah (blessings and peace be upon him) said, “Whoever Allah wishes well for, He gives deep understanding (fiqh) of religion.” [Bukhari and Muslim]

Sincerely Keeping One’s Duty To Allah

And Allah reminded us that,

“He who obeys Allah and His messenger, fears Allah, and keeps duty (unto Him): such indeed are the victorious.” [Qur’an, 24.52]

Imam Nawawi (Allah have mercy on him) said in his Majmu` Sharh al-Muhadhdhab:

“Abul Qasim al-Junayd (Allah have mercy on him) said, “A sincere person changes forty times a day, while the hypocritical show-off stays as he is forty years.”

The meaning of this is that the sincere person moves with what is right, wherever it may lead, such that when prayer is deemed better by the Sacred Law, then he prays, and when it is best to be sitting with the learned, or the righteous, or guests, or his children, or taking care of something a Muslim needs, or mending a broken heart, or whatever else it may be, then he does it, leaving aside what he usually does.

And likewise for fasting, reciting the Koran, invoking Allah, eating or drinking, being serious or joking, enjoying the good life or engaging in self-sacrifice, and so on. Whenever he sees what is preferred by the Sacred Law under the circumstances, he does it, and is not bound by a particular habit or kind of devotion as the show-off is. The Prophet (Allah bless him and give him peace) did various things of prayer, fasting, sitting for Koran recital and invocation, eating and drinking, dressing, riding, lovemaking with his wives, seriousness and jest, happiness and wrath, scathing condemnation for blameworthy things, leniency in punishing those who deserved it and excusing them, and so ion, according to what was possible and preferable for the time and circumstances (al-Majmu’ (y108),1.17- 18, from Shaykh Nuh Keller’s translation of Reliance of the Traveller, c2.6).

Wassalam, Faraz Rabbani

[Taken from: https://seekersguidance.org/answers/hanafi-fiqh/can-we-pray-for-non-muslims-who-passed-away/]

Submitted August 30, 2020 at 01:02AM by GoneHippocamping via reddit https://ift.tt/2YNEWSD

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