Lagu syahdu Halleluyah ... dengarkanlah ...

Pekabaran Kristen juga untuk Bangsa-bangsa Lain bukan hanya bangsa Yahudi

Walaupun Yesus menggunakan sebagian besar waktu-Nya di tengah orang-orang Yahudi, melayani dalam konteks budaya mereka tetapi misi Yesus bersifat universal. Injil harus diberitakan kepada bangsa-bangsa, dengan bangsa Israel sebagai basis awal. Keselamatan bangsa-bangsa lain adalah bagian dari rencana Allah. Itu terwujud di dalam ajaran-ajaran Yesus.

Ini ayat-ayat pendukungnya:

• 1.     Matius 5:13, 14
• 2.     Markus 14:9
• 3.     Lukas 14:10-24
• 4.     Matius 13:36-43

Walaupun faktanya bahwa Yesus secara umumnya bekerja di antara orang-orang Yahudi, tidak diragukan bahwa sejak awal misi Yesus adalah untuk seluruh dunia. Di hari pembaptisan-Nya, Yohanes Pembaptis mengucapkan dengan jelas: “Pada keesokan harinya Yohanes melihat Yesus datang kepadanya dan ia berkata, ‘Lihatlah! Anak domba Allah, yang menghapus dosa dunia!”’ (Yoh. 1:29, NKJV). Kata “dunia” (Yunani, kosmos) digunakan sekitar 100 kali di dalam kitab-kitab Injil. Kira-kira setengah merujuk pada Yesus sebagai Penebus pada cakupan sedunia.

Matius 5:13 dan 14

(13) Kamu adalah garam dunia. Jika garam itu menjadi tawar, dengan apakah ia diasinkan? Tidak ada lagi gunanya selain dibuang dan diinjak orang.	(13) "Kalian adalah garam dunia. Kalau garam menjadi tawar, mungkinkah diasinkan kembali? Tidak ada gunanya lagi, melainkan dibuang dan diinjak-injak orang.	(13) You are the salt of the earth, but if salt has lost its taste (its strength, its quality), how can its saltness be restored? It is not good for anything any longer but to be thrown out and trodden underfoot by men.
(14) Kamu adalah terang dunia. Kota yang terletak di atas gunung tidak mungkin tersembunyi.	(14) Kalian adalah terang dunia. Kota yang terletak di atas bukit tidak dapat disembunyikan.	(14) You are the light of the world. A city set on a hill cannot be hidden.

Markus 14:9

(9) Aku berkata kepadamu: Sesungguhnya di mana saja Injil diberitakan di seluruh dunia, apa yang dilakukannya ini akan disebut juga untuk mengingat dia."

(9) Percayalah! Di seluruh dunia, di mana saja Kabar Baik dari Allah disiarkan, perbuatan wanita ini akan diceritakan juga sebagai kenangan kepadanya."

(9) And surely I tell you, wherever the good news (the Gospel) is proclaimed in the entire world, what she has done will be told in memory of her.

Dalam perumpamaan yang Yesus ceritakan dalam Lukas 14:16-24, para undangan membuat berbagai alasan untuk tidak datang. Bacalah kembali alasan-alasan itu. Pada tahap tertentu, tidak ada yang tampak tidak masuk akal, bukan? Pelajaran penting apakah yang harus kita tarik dari sini bagi kita?

Lukas 14:10-24

(10) Tetapi, apabila engkau diundang, pergilah duduk di tempat yang paling rendah. Mungkin tuan rumah akan datang dan berkata kepadamu: Sahabat, silakan duduk di depan. Dan dengan demikian engkau akan menerima hormat di depan mata semua tamu yang lain.	(10) Sebab itu, apabila kalian diundang, pilihlah tempat yang paling belakang, supaya tuan rumah akan datang dan berkata kepadamu, 'Kawan, mari duduk di tempat yang lebih baik.' Dengan demikian kalian dihormati di depan semua tamu yang lain.	(10) But when you are invited, go and recline in the lowest place, so that when your host comes in, he may say to you, Friend, go up higher! Then you will be honored in the presence of all who sit [at table] with you.
(11) Sebab barangsiapa meninggikan diri, ia akan direndahkan dan barangsiapa merendahkan diri, ia akan ditinggikan."	(11) Sebab setiap orang yang meninggikan diri akan direndahkan, tetapi yang merendahkan diri akan ditinggikan."	(11) For everyone who exalts himself will be humbled (ranked below others who are honored or rewarded), and he who humbles himself (keeps a modest opinion of himself and behaves accordingly) will be exalted (elevated in rank).
14:12-14 = Siapa yang harus diundang (Mat 23:37-39)
(12) Dan Yesus berkata juga kepada orang yang mengundang Dia: "Apabila engkau mengadakan perjamuan siang atau perjamuan malam, janganlah engkau mengundang sahabat-sahabatmu atau saudara-saudaramu atau kaum keluargamu atau tetangga-tetanggamu yang kaya, karena mereka akan membalasnya dengan mengundang engkau pula dan dengan demikian engkau mendapat balasnya.	(12) Lalu kata Yesus kepada tuan rumah, "Apabila engkau mengundang orang untuk pesta makan siang atau makan malam, janganlah mengundang teman atau saudara, atau sanak saudara, ataupun tetanggamu yang kaya. Sebab nanti mereka akan mengundangmu pula, dan dengan demikian engkau menerima balasan atas perbuatanmu.	(12) Jesus also said to the man who had invited Him, When you give a dinner or a supper, do not invite your friends or your brothers or your relatives or your wealthy neighbors, lest perhaps they also invite you in return, and so you are paid back.
(13) Tetapi apabila engkau mengadakan perjamuan, undanglah orang-orang miskin, orang-orang cacat, orang-orang lumpuh dan orang-orang buta.	(13) Jadi, apabila engkau mengadakan pesta, undanglah orang miskin, orang cacat, orang lumpuh, dan orang buta.	(13) But when you give a banquet or a reception, invite the poor, the disabled, the lame, and the blind.
(14) Dan engkau akan berbahagia, karena mereka tidak mempunyai apa-apa untuk membalasnya kepadamu. Sebab engkau akan mendapat balasnya pada hari kebangkitan orang-orang benar."	(14) Engkau akan diberkati, sebab orang-orang itu tidak akan dapat membalas kebaikanmu. Kebaikanmu akan dibalas oleh Allah pada waktu orang-orang yang baik dibangkitkan kembali dari kematian."	(14) Then you will be blessed (happy, fortunate, and to be envied), because they have no way of repaying you, and you will be recompensed at the resurrection of the just (upright).
14:15-24 = Perumpamaan tentang orang-orang yang berdalih (Mat 22:1-10)
(15) Mendengar itu berkatalah seorang dari tamu-tamu itu kepada Yesus: "Berbahagialah orang yang akan dijamu dalam Kerajaan Allah."	(15) Pada waktu salah seorang yang makan bersama-sama di situ mendengar perkataan Yesus, ia berkata, "Untung sekali orang yang akan makan bersama dengan Allah apabila Ia datang sebagai Raja!"	(15) When one of those who reclined [at the table] with Him heard this, he said to Him, Blessed (happy, fortunate, and to be envied) is he who shall eat bread in the kingdom of God!
(16) Tetapi Yesus berkata kepadanya: "Ada seorang mengadakan perjamuan besar dan ia mengundang banyak orang.	(16) Tetapi Yesus berkata kepada orang itu, "Pada suatu waktu ada seorang mengadakan pesta yang besar dan mengundang banyak orang.	(16) But Jesus said to him, A man was once giving a great supper and invited many;
(17) Menjelang perjamuan itu dimulai, ia menyuruh hambanya mengatakan kepada para undangan: Marilah, sebab segala sesuatu sudah siap.	(17) Ketika sudah waktunya untuk mulai pesta, orang itu menyuruh pelayannya pergi kepada para undangan dan berkata, 'Silakan datang, semuanya sudah siap!'	(17) And at the hour for the supper he sent his servant to say to those who had been invited, Come, for all is now ready.
(18) Tetapi mereka bersama-sama meminta maaf. Yang pertama berkata kepadanya: Aku telah membeli ladang dan aku harus pergi melihatnya; aku minta dimaafkan.	(18) Tetapi mereka semua, seorang demi seorang mulai minta maaf. Yang pertama berkata kepada pelayan itu, 'Saya baru saja membeli sebidang tanah, dan perlu pergi memeriksanya. Maafkanlah saya.'	(18) But they all alike began to make excuses and to beg off. The first said to him, I have bought a piece of land, and I have to go out and see it; I beg you, have me excused.
(19) Yang lain berkata: Aku telah membeli lima pasang lembu kebiri dan aku harus pergi mencobanya; aku minta dimaafkan.	(19) Yang lain berkata, 'Saya baru membeli lima pasang lembu, dan hendak mencoba lembu-lembu itu. Maafkanlah saya.'	(19) And another said, I have bought five yoke of oxen, and I am going to examine and put my approval on them; I beg you, have me excused.
(20) Yang lain lagi berkata: Aku baru kawin dan karena itu aku tidak dapat datang.	(20) Yang lain lagi berkata, 'Saya baru saja kawin, karena itu saya tidak dapat datang.'	(20) And another said, I have married a wife, and because of this I am unable to come.
(21) Maka kembalilah hamba itu dan menyampaikan semuanya itu kepada tuannya. Lalu murkalah tuan rumah itu dan berkata kepada hambanya: Pergilah dengan segera ke segala jalan dan lorong kota dan bawalah ke mari orang-orang miskin dan orang-orang cacat dan orang-orang buta dan orang-orang lumpuh.	(21) Pelayan itu pulang dan memberitahukan hal itu kepada tuannya. Tuan itu marah sekali, dan berkata kepada pelayannya, 'Cepatlah pergi ke jalan-jalan dan gang-gang di kota. Bawalah ke mari orang miskin, orang cacat, orang buta dan orang lumpuh.'	(21) So the servant came and reported these [answers] to his master. Then the master of the house said in wrath to his servant, Go quickly into the great streets and the small streets of the city and bring in here the poor and the disabled and the blind and the lame.
(22) Kemudian hamba itu melaporkan: Tuan, apa yang tuan perintahkan itu sudah dilaksanakan, tetapi sekalipun demikian masih ada tempat.	(22) Kemudian pelayan itu berkata, 'Tuan, perintah Tuan sudah dijalankan, tetapi tempat masih banyak.'	(22) And the servant [returning] said, Sir, what you have commanded me to do has been done, and yet there is room.
(23) Lalu kata tuan itu kepada hambanya: Pergilah ke semua jalan dan lintasan dan paksalah orang-orang, yang ada di situ, masuk, karena rumahku harus penuh.	(23) Lalu tuan itu berkata, 'Pergilah ke jalan-jalan raya dan lorong-lorong di luar kota, dan desaklah orang-orang datang, supaya rumah saya penuh.	(23) Then the master said to the servant, Go out into the highways and hedges and urge and constrain [them] to yield and come in, so that my house may be filled.
(24) Sebab Aku berkata kepadamu: Tidak ada seorangpun dari orang-orang yang telah diundang itu akan menikmati jamuan-Ku."	(24) Ingatlah! Tidak seorang pun dari antara tamu-tamu yang sudah diundang itu akan menikmati makanan pesta saya ini!'"	(24) For I tell you, not one of those who were invited shall taste my supper.

Matius 13:36-43

(36) Maka Yesuspun meninggalkan orang banyak itu, lalu pulang. Murid-murid-Nya datang dan berkata kepada-Nya: "Jelaskanlah kepada kami perumpamaan tentang lalang di ladang itu."	(36) Setelah itu Yesus meninggalkan orang banyak itu, lalu masuk rumah. Pengikut-pengikut-Nya datang dan berkata, "Coba Bapak terangkan kepada kami arti perumpamaan tentang alang-alang di antara gandum itu."	(36) Then He left the throngs and went into the house. And His disciples came to Him saying, Explain to us the parable of the darnel in the field.
(37) Ia menjawab, kata-Nya: "Orang yang menaburkan benih baik ialah Anak Manusia;	(37) Yesus menjawab, "Orang yang menabur benih yang baik itu adalah Anak Manusia.	(37) He answered, He Who sows the good seed is the Son of Man.
(38) ladang ialah dunia. Benih yang baik itu anak-anak Kerajaan dan lalang anak-anak si jahat.	(38) Ladang itu ialah dunia ini. Benih yang baik itu adalah orang-orang yang sudah menjadi umat Allah. Alang-alang itu ialah orang-orang yang berpihak kepada Iblis.	(38) The field is the world, and the good seed means the children of the kingdom; the darnel is the children of the evil one,
(39) Musuh yang menaburkan benih lalang ialah Iblis. Waktu menuai ialah akhir zaman dan para penuai itu malaikat.	(39) Musuh yang menanam alang-alang itu ialah Iblis. Masa panen ialah Hari Kiamat, dan orang-orang yang menuai itu ialah malaikat-malaikat.	(39) And the enemy who sowed it is the devil. The harvest is the close and consummation of the age, and the reapers are angels.
(40) Maka seperti lalang itu dikumpulkan dan dibakar dalam api, demikian juga pada akhir zaman.	(40) Sebagaimana alang-alang dikumpulkan dan dibakar di dalam api, begitu juga pada Hari Kiamat nanti.	(40) Just as the darnel (weeds resembling wheat) is gathered and burned with fire, so it will be at the close of the age.
(41) Anak Manusia akan menyuruh malaikat-malaikat-Nya dan mereka akan mengumpulkan segala sesuatu yang menyesatkan dan semua orang yang melakukan kejahatan dari dalam Kerajaan-Nya.	(41) Anak Manusia akan menyuruh malaikat-malaikat-Nya mengumpulkan dari antara umat-Nya semua yang menyebabkan orang berbuat dosa, dan semua orang lainnya yang melakukan kejahatan.	(41) The Son of Man will send forth His angels, and they will gather out of His kingdom all causes of offense [ persons by whom others are drawn into error or sin] and all who do iniquity and act wickedly,
(42) Semuanya akan dicampakkan ke dalam dapur api; di sanalah akan terdapat ratapan dan kertakan gigi.	(42) Mereka semua akan dibuang ke dalam tungku berapi yang bernyala-nyala; di situ mereka akan menangis dan menderita.	(42) And will cast them into the furnace of fire; there will be weeping and wailing and grinding of teeth.
(43) Pada waktu itulah orang-orang benar akan bercahaya seperti matahari dalam Kerajaan Bapa mereka. Siapa bertelinga, hendaklah ia mendengar!"	(43) Dan orang-orang yang melakukan kehendak Allah akan bersinar seperti matahari di dalam Dunia Baru Allah, Bapa mereka. Jadi, kalau punya telinga, dengarkan!"	(43) Then will the righteous (those who are upright and in right standing with God) shine forth like the sun in the kingdom of their Father. Let him who has ears [to hear] be listening, and let him consider and perceive and understand by hearing.

Beberapa Alasan Muhammadiyah “Dekat” dengan Wahabi

Tadarus Ramadan JIL (Foto: Hasan Sobirin)

Pada tadarus sebelumnya, Najib Burhani membantah tuduhan bahwa Muhammadiyah berafiliasi kepada Wahabi. Alih-alih berasosiasi dengan Wahabi, Muhammadiyah, menurut Najib, lebih merujuk kepada pemikiran sang modernis, Muhammad Abduh.

Abdul Moqsith Ghazali pada pertemuan terakhir tadarus ramadan JIL, Rabu (8/7) lalu, menguraikan beberapa poin yang menunjukkan persinggungan doktrin, yang nampak dekat namun memiliki konsekuensi berkebalikan, antara Wahabisme dan Abduhisme.

Pertama, baik pengikut Wahabi maupun Abduh sama-sama menggunakan slogan “al-ruju’ ila al-quran wa al-hadits” atau kembali kepada Quran dan Hadis. Kalangan Wahabi menerapkan doktrin ini dengan melakukan penafsiran atas Quran dan hadis secara tekstual.

Sementara para pengikut Muhammad Abduh, di Indonesia diwakili oleh Harun Nasution misalnya, menjalankan doktrin tersebut dengan mengutamakan argumen rasional. Karenanya, produk pemikiran yang dilahirkan keduanya akan berbeda, bahkan bisa dikatakan bertolak-belakang.

Misalnya dalam persoalan poligami, orang-orang yang berkiblat kepada Muhammad bin Abdul Wahab akan menafsirkan ayat Quran tentang poligami sebagai justifikasi atas perilaku ini, tetapi bagi kelompok Abduh tentu artikulasi penafisrannya akan berbeda.

Persamaan ke dua, baik Wahabisme maupun Abduhisme sama-sama menolak bermazhab. Namun berbeda dengan kelompok Abduh yang mendukung kebebasan berpikir, kelompok Wahabi justru mendirikan mazhab baru. Menurut Moqsith, konsekuensi dari sikap anti-mazhab oleh Wahabi ini bisa berakibat fatal.

Sebab melalui doktrin tersebut, mereka terkungkung dalam lingkar pemikiran tiga ulama yang menjadi rujukan utamanya: Nasirudin al-Albani, Muhammad bin Abdul Wahab dan Abdullah bin Baz. Sehingga, lanjut Moqsith, parameter kebenaran bagi kalangan Wahabi hanya terbatas pada pemikiran tiga ulama tersebut.

Persinggungan selanjutnya antara para pengikut Abduh dengan Wahabi adalah penolakan mereka terhadap aliran tasawuf. “Di sinilah Wahabi dengan Abduh ketemu, menghajar kelompok-kelompok tradisionalis. Islam Nusantara kena juga di sini,” jelas Moqsith.

Baik Wahabi maupun Abduh, sama-sama memiliki penekanan yang kuat terhadap ajaran tauhid, inilah persinggungan mereka berikutnya. Namun lagi-lagi konsekuensinya sangat bertolak-belakang bagi kedua kubu ini. “Dengan menuhankan Tuhan yang satu, Allah yang esa, dampak dari konsep tauhid dalam pemikiran Muhammad Abduh adalah merelatifkan selain Allah,” terang Moqsith.
Ia melanjutkan, “nanti ujungnya, orang seperti Ali Abd al-Raziq, misalnya, menolak segala tindakan dan perilaku politik Nabi Muhammad ketika berada di Madinah. Karena tindakan politik Nabi di Madinah itu tidak menjadi bagian dari risalah kenabian.”


Tetapi pemikiran demikian tidak ada pada kalangan Wahabi. Konsekuensi buruk dari konsep tauhid yang mereka anut malah melahirkan takfiri, mengafirkan orang-orang Islam yang memiliki pandangan berbeda dengan mereka. Sehingga, Wahabi dianggap memerangi orang-orang Islam dan membiarkan para penyembah berhala.

Di dalam sejarahnya, orang-orang Wahabi memanfaatkan kerjasama dengan Barat untuk menghajar kalangan Muslim tertentu. Ini juga yang menjadi persinggungan selanjutnya antara kalangan Wahabi dengan para pengikut Abduh, kedekatan mereka dengan Barat.

Tetapi para pengikut Abduhi adalah mereka yang terkagum-kagum terhadap kemajuan ilmu pengetahuan Barat, di sinilah perbedaannya. Lain halnya dengan pengikut Abduh yang bersintesa dengan Barat untuk mengambil aspek ilmu pengetahuan mereka, kelompok Wahabi memanfaatkan kerjasama dengan Barat untuk memerangi kelompok Islam sendiri.

Kecenderungan yang sama dari dua kubu ini juga bisa terlihat dari sikap ketus yang mereka tunjukkan terhadap kebudayaan lokal. Banyak tradisi masyarakat yang tidak mendapatkan tempatnya dalam ajaran dua kelompok ini. Misalnya seperti ziarah kubur, yang bagi masyarakat Indonesia, Jawa khususnya, ini merupakan tradisi yang sulit dipangkas begitu saja.

Moqsith juga menjelaskan bahwa Muhammadiyah seringkali berada di antara dua posisi itu, kadang dia mendekat kepada Wahabisme, kadang dia mendekat kepada Abduhisme. Karena itu, lanjut Moqsith, di Indonesia terdapat 14 ma’had (pesantren) yang berafiliasi kepada LIPIA, dan semuanya berada di bawah naungan perguruan tinggi milik Muhammadiyah.

Ke-14 ma’had tersebut memang menamakan diri sebagai lembaga bahasa, namun seringkali ideologi Wahabi menyelinap masuk di dalam contoh-contoh gramatikal bahasa arab yang mereka ajarkan. (Evi Rahmawati)

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Shahzadi Jahanara Begum Sahib-Facets of her Life

Posted on April 27, 2014 by madhukidiary

Shahzadi Jahanara Begum Sahib was the eldest daughter of

Emperor Shah Jahan and Empress Mumtaz Mahal.

She was also the older sister of her father’s successor and the sixth Mughal Emperor Aurangzeb.

Born: April 2, 1614 Died: September 16, 1681

Siblings: Dara Shikoh, Shah Shuja, Murad Baksh, Aurangzeb, Roshnara Begum

Parents: Shah Jahan, Arjumand Banu

Born after Huralnissaa girl born on March 30, 1613. She died when she was only 3, on June 14, 1616.

Her Siblings

Arjumand and Khurram celebrated their first child with Huralnissa, a girl born on March 30, 1613. She died when she was only 3, on June 14, 1616. A year after Huralnissa was born, and two years before she died. The couple celebrated their second child, Jahanara, born on April 2, 1614. Following Jahanara came the beloved first boy, Dara, born on March 30, 1615. Next came Shuja, another son, born on July 3, 1616. Then another girl, Raushanara, born September 3, 1617. Then a boy, Aurangzeb, born November 3, 1618. Afterwards there followed numerous miscarriages by Arjumand.

Other Names of Jahanara

According to Mundy

–Chamani Begum aka Chimini Begum

Shah Jahan bestowed her with titles like:

–Sahibat al-Zamani (Lady of the Age)

–Padishah Begum (Lady Emperor)

–Begum Sahib (Princess of Princesses)

–Fatima

–She was known to her closest family simply as ‘Janni’.

The Faqirah

The pilgrims referred to the princess as Faqirah, an ascetic.

Jahanara Begum stated that she and her brother Dara were the only descendants of Timur to embrace Sufism.

Sufism

However, Aurangzeb was spiritually trained as a follower of Sufism as well.

As a patron of Sufi literature, she commissioned translations of and commentaries on many works of classical literature.

The pursuit of search for spirituality:

Jahanara was initiated into the Qadiriyya order of sufism by Mullah Shah Badakhshi of Lahore. Her book Risālah-i Ṣāḥibīyahwas was based on the life of Mullah Shah, her spiritual mentor.

She was also a follower of the Chishti saints Nizamuddin Auliya of Delhi and Khawaja Moinuddin Chishti of Ajmer.

She wrote a biography of Moinuddin Chishti, the founder of the Chishtiyah order, titled:

•Mu’nis al-Arwāḥ

–as well as a biography of Mullah Shah, titled:

•Risālah-i Ṣāḥibīyah

in which she also described her initiation by him.

Her biography of Moinuddin Chishti is highly regarded for its judgment and literary quality.In it she regarded him as having initiated her spiritually four centuries after his death, described her pilgrimage to Ajmer and spoke of herself as a faqīrah to signify her vocation as a Sufi woman.

She was also a follower of the Chishti saints Nizamuddin Auliya of Delhi and Khawaja Moinuddin Chishti of Ajmer.

Poetess-Personal Attributes

She was highly educated and well versed in Persian and Arabic, as well as a writer, painter and poet (of some repute).

Colophon of Muʼnis al-arvāḥ copied by Jahanara who signs herself

“Jahanara, a speck of dust at the feet of the sages of Chisht” (Or. 5637, ff. 122-23)

More Knowledgeable than her Father

Jahanara’s writings include two Sufi works: the Ṣāḥibīyah, a biography of her teacher Mulla Shah (d. 1661— a possible autograph of Mulla Shah’s is also included in the exhibition) and this work, primarily about Muʻin al-Din Chishti (1135–1229) who introduced the Chishti order of Sufism into India. Called the Mu’nis al-arvāḥ (a play on the title of one of Muʻin al-Din Chishti’s own works, the Anīs al-arvāḥ), she completed it on 27 Ram. 1049 (21 Jan 1640). She compiled it from a number of sources (including her brother Dara Shikoh’s own treatise Safīnat al-awliyā), proudly boasting a knowledge superior to her father’s:

“It should be known to everyone that the guiding master Khvaja Mu‘inuddin Muhammad [Chishti] (may almighty God protect his secret) was a sayyid, and without doubt was among the offspring of the prophet. There is no disputing this. When the ruler of the age… Shah Jahan (may God preserve his realm), my glorious father, did not have information about the origins of the guiding master, he investigated the matter. I told him repeatedly that the master was a sayyid but he did not believe me until one day he was reading the Akbarnama and his auspicious eyes fell on the part of the where Shaikh Abu al-Fazl describes briefly the reality of the guiding master being a sayyid. From that day on this fact that was clearer than the sun was revealed to the king, shadow of God”.

(Mu’nis al-arvāḥ, unpublished translation courtesy of Sunil Sharma)

The suggestion that this manuscript might have been copied by Jahanara herself was first mentioned by William Irvine in a footnote on p. 423 of the 4th volume of his translation of N. Manucci’s Storia do Mogor (London: Murray, 1907-8), where he writes “I have since given to the British Museum what I believe to be a holograph exemplar.” I read this quite by chance and immediately tried to locate the volume which was only summarily listed in G.M. Meredith-Owens Handlist of Persian manuscripts 1895-1966(London: British Museum, 1968). Besides the colophon saying that it was copied by Jahanara, this copy ends differently from others (The British Library has two: Or.250 and Add.16733). Comparison with known examples of Jahanara’s handwriting also suggested that it was in fact genuine.

Education

She was taught by many tutors, including Mumtaz’s secretary, Sati-un Nissa, nicknamed Sati.

The children were schooled, Jahanara included. They were taught by many tutors. Many lessons were based on the Koran, which captivated Aurangzeb and led him into even more small mindedness towards other minorities and peoples and ideas.

After 300 Years……..

“The story behind the book, The Life of a Mogul Princess: Jahanara Begum (daughter of Shahjahan), is in itself interesting.

Andrea Butenschon found a unique handwritten copy in Persian of Jahanara’s book by accident. While she was visiting the Jasmine Tower of the Agra Fort, the manuscript fell into her hands from behind a marble slab which was on the verge of breaking.

Andrea Butenschon translated the manuscript into English and the book was finally published in 1931, almost 300 years after Jahanara had written it.”

Life of Jahanara

No formally attributed likeness of her is known to exist. She had lived in Agra, Dilli, Burhanpur, Lahore, Kashmir etc.

Jahanara grew up among splendour in the middle of nowhere. She and her family lived in huge tents, ate and drank from plates and goblets of gold, and wore the most expensive chadors and kameez. The family had relocated to the Nizamshahi Territory in the Deccan, a wasteland and breeding ground for rebels, traitors, and criminals.

However, on October 28, 1627, Emperor Jahangir died. Khurram took advantage of this opportunity and he and his family and their enormous entourage made their way to the royal compounds in Rajasthan, Fatehpur Sikri.

Worried Daughter

A legend goes that Khurram faked his own death by drinking goat’s blood and spitting it up very graphically to not attract attention and fear by other competitors to the throne. Only his closest accomplices, including Arjumand, knew he still lived.

Jahanara had to live in despair for a few days thinking that the father she loved was dead.

However, when the entourage reached Rajasthan, Khurram lifted himself out of his prye and became the Emperor of the Moghul Empire.

Favourite Daughter

Jahanara was Shahjahan’s preferred child.

French traveler François Bernier, who visited India in that period, wrote:

–“Shahjahan reposed unbounded confidence in this his favorite child”. “she watched over his safety, and was so cautiously observant, that no dish was permitted to appear upon the royal table which had not been prepared under her superintendence.”

Italian traveler Niccolao Manucci, another witness of those times, wrote:

-“Jahanara was loved by all, and lived in a state of magnificence.”

Shah Jahan set about to first restore Fatehpur Sikri. He re-did the entire harem apartments, which in itself was its own palace.

Jahanara’s rooms can still be seen today, though not in the splendor they were fitted to at the time. Rubies, sapphires, emeralds, and diamonds were scattered across the walls of her apartments, creating flowers designs. Various jewels were set into the floors and even into her large swimming pool. Niches were carved, setting candles across her rooms. Her rooms would have truly been a wonder, with candlelight shimmering among the rubies and diamonds and emeralds and sapphires, shimmering on the cool pool waters, and across the vast marble and jeweled floors.

Jahanara spent her days in the royal harem, the most protected and secluded places in the land. She spent her nights with her father and mother, painting, writing poems, and helping her father plan reconstructions of other palaces and monuments. Jahanara truly was a gifted young woman. She spent her days with all the women of the court, from the lowest concubines to her step-mothers. She had a very good relationship with her brother Dara, who shared her love of the arts, but was hostile towards Raushanara and Aurangzeb, both said to be in league with each other and very devious and disrespectful towards their mother, their father, and even other minorities in the harem, such as the Hindu wife and Christian wife of Jahan.

Jealous father-Shah Jahan

Throughout her life she remained devoted to her father and cared for him after his imprisonment in 1658 until his death eight years later.

However she was also the subject of scurrilous rumours, no doubt arising from jealousy. The French physician François Bernier, who was employed at court for several years from 1659, describes how Shah Jahan, realising that a suitor was hiding in Jahanara’s bath-tub, ordered the cauldron to be lit underneath and only left the room when he was sure the victim was dead. On another occasion he is reputed to have poisoned Jahanara’s steward who had been suggested as a potential husband.

Her life?

Manucci wrote that Jahanara had incestuous relationship with her father, a claim rejected by Bernier.

Both agreed that the princess had many lovers, who would be nightly smuggled into her apartment. They also claimed that she indulged in singing, dancing, and acting. Sometimes she was so drunk that she was unable to stand.
see  incestuous sex with his daughters Chamani and Jahanara

Travelling with her Father and Family

Jahanara spent her teenage years travelling all over the empire, visiting her father’s many splendors with the court. The family visited the beautiful palace at Srinagar in Kashmir, where the harem often went for picnics on Silver Island on Lake Dal and they also toured Jahan’s masterpiece, the Red Fort, an ostentatious palace that rivaled any palace they had ever seen.

The Nine Days Bazaar, which had simply died in Jahangir’s later reign, even made a come back in Jahan’s reign, which Jahanara took a part in.

Influence at court

Her father frequently took her advice and entrusted her with charge of the Imperial Seal.

Hence she became one of the most powerful women at court at the age of 14. Shah Jahan’s fondness for his daughter was reflected in the multiple titles that he bestowed upon her.

Her power was such that, unlike the other royal princesses, she was allowed to live in her own palace, outside the confines of the Agra Fort.

Death of Mumtaz Begum

Arjumand Banu Begum, Empress Mumtaz died from complications of giving birth to her fourteenth child-Guahara Begum, some time after the birth.

(Guahara Begum incidentally lived till she was 71 years of age).

Contemporary historians note that Princess Jahanara, aged 17, was so distressed by her mother’s pain that she started distributing gems to the poor, hoping for divine intervention.

First Lady

Upon the death of Mumtaz in 1631, Jahanara, aged 17, took the place of her mother as First Lady of the Empire, despite her father having three other wives. As well as caring for her younger brothers and sisters, she is also credited with bringing her father out of mourning and restoring normality to a court darkened by her mother’s death and her father’s grief.

Aftermath of Death of Mumtaz Mahal Begum

One of her tasks after the death of her mother was to oversee the betrothal and wedding of her brother, Dara Shikoh to Begum Nadira Banu, which had been originally planned by Mumtaz Mahal, but postponed by the death of Jahanara’s mother, Arjumand Banu Begum, Empress Mumtaz Mahal.

Inheritance

Mumtaz Mahal’s personal fortune valued at 10,000,000 rupees, was divided by Shah Jahan between Jahanara Begum (who received half) and the rest of her surviving children.

After her mother’s death, Shahjahan bestowed upon Jahanara, then 17, with half of Mumtaz Mahal’s property worth Rs ten million. Her annual stipend was raised from Rs 600,000 to Rs one million. The royal seal was entrusted to her.

Jahanara Begum Sahib-Accident

In 1644, two days after her birthday, Jahanara Begum was in her Wardrobe when her garments – perfumed with fragrant oils – caught fire and she was seriously burned.

She was cured by a mendicant named Hanum, who was richly rewarded by Shah Jahan. Shah Jahan, so concerned for the welfare of his favorite daughter, nursed her back to health himself. Within a year of the accident, she had completely recovered. After her recovery, Shah Jahan gave her rare gems and jewelry and bestowed upon her the revenues of the port of Surat.

Begum Dalaan

(Outer courtyard in Ajmer Dargah

The disfigured princess – her body still hurting – went on a pilgrimage to Moinuddin Chishti’s shrine in Ajmer.

In gratitude, Jahanara built the shrine’s marble pavilion, now known as:

–Begumi Dalan

and

–wrote Mu’nis al-Arwā, Moinuddin Chishti’s biography that is acclaimed for its literary craftsmanship.

A Kind Forgiving Princes

Legend says that once when Aurangzeb was severely sick, Jahanara took care of him. Later when he asked her whether she would support him for the throne, she said that he would not be emperor due to which Aurangzeb became very angry with her.

When Aurangzeb fell out of favour with his father during the time of Jahanara’s convalescence, she is credited with using the celebrations of her recovery to encourage her father to restore Aurangzeb to his former positions.

Discord with Aurangzeb and Roshnara (Her siblings)

There is record of disagreements between Jahanara and her younger brother Aurangzeb whom she had referred to as the “white serpent” (presumably due to Aurangzeb’s fair complexion) also referring to him as a tiger and panther.

There also seemed to be some sort of tension with her younger sister, Roshanara Begum, three years her junior who seemingly, resented her elder sister’s position as First Lady of the Empire.

Jahanara took the side of Dara Shikoh in the struggle for the throne (Whilst Roshanara sided with Aurangzeb). Dara had promised her to lift the ban on marriage for Mughal princesses, which Akbar had introduced. (This is debatable). Had he triumphed, her power would likely have continued.

Looking after Jani Begum aka Jahanzeb Banu Begum (d. 1705)

Jahan Ara had intervened and asked Aurangzeb to let her take charge of the child. Aurangzeb was unable to deny his elder sister’s request, and agreed reluctantly.

Jani, loved by her grandfather Shah Jahan and once adored by father Dara Shikoh, was eventually brought up by Jahan Ara aka Begam-Sahib after Aurangzeb had demolished the rest of her family. Under the tutelage of Jahan Ara Jani grew up to be a remarkably beautiful and cultured princess. She bequeathed her finest gems to Jani begum.

Daughter and Father

On Aurangzeb’s ascent to the throne, Jahanara joined her father in imprisonment at the Agra Fort, where she devoted herself to his care until his death.

After almost 30 years as the lead woman in the empire, Jahanara took on another duty: to tend to her dying father.

Death of Shah Jahan

At his bedside, were his loving daughter-princes Jahanara who had looked after her father for eight years and his faithful wives Akbarabadi Begum and Fatehpuri Begum. They were all praying for his life. But the end was near, with a sigh and a last glance towards Taj Mahal, his eyes glazed over.

Princes Jahanara looked on at the sad spectacle from a window of the palace. She had pleaded to Khoja Phul (the eunuch) not to take the body for burial in the night without waiting for the daybreak. “I have orders from the Emperor (Aurangzeb) to carry the coffin this very night”, he had replied and hurried to lead the cortege out of the fort.

Jahanara had wished to distribute gold coins, to the people on the streets, as the cortege of Shah Jahan passed, as would be done for an emperor, but this wish of hers was not granted.

Reconciliation with Aurangzeb

Jahanara returned to court life after her father’s death, despite that the court now belonged to the new emperor, her brother Aurangzeb. After the death of their father, Jahanara and Aurangzeb were reconciled. He gave her the title, Empress of Princesses and she replaced Roshanara as First Lady.

Jahanara was soon secure enough in her position to occasionally argue with Aurangzeb and have certain special privileges which other women did not possess. She argued against Aurangzeb’s strict regulation of public life in accordance with his conservative religious beliefs and his decision in 1679 to restore the poll tax on non-Muslims, which she said would alienate his Hindu subjects.

After their father’s death, Aurangzeb appointed Jahanara as the first lady of his court. Her annual allowance was raised from Rs 1 million rupees to Rs 1.7 million and she was given a grand mansion in Delhi where Aurangzeb would spend hours conversing with her.

Builder-Personal Attributes-Chandni Chowk

She also made a significant impact on the landscape of the capital city of Shahjahanabad. Of the eighteen buildings in the city of Shahjahanabad commissioned by women, Jahanara commissioned five of them. All of Jahanara’s building projects were completed around the year 1650, inside the city walls of Shahjahanabad.

The best known of her projects is Chandni Chowk, the central bazaar. Some of these bazaars found their incarnation in Delhi and their names are still there as a reminder. For that matter even Chandni Chowk was originally in the Agra Fort, until Jahanara Begum built a more magnificent and spacious version of it in Delhi.

Designed by the princess, the bazaar had a 40 yards wide and 1520 yards long street. The Shops were all oriented in an actuate fashion. A tree-lined canal flowed along its length.

Not just the Chadni Chowak was built in Shahjahanbad. In 1650, Jahanara built a public bath south of her bazaar at 180 feet long and 60 feet wide.

Jahanara was known for her active part in looking after the poor and financing the building of mosques and wise.

The iconoclastic Jahanara Begum, daughter of Emperor Shahjahan, designed Chandni Chowk in 1600. The market gets its name from the moonlight reflected in the many canals laid out by her, which ran through the market. It was also her idea to construct all shops in it, in the shape of a half-moon. The pattern, the artistry and the shimmering waters of the canal are now non-existent today. There is no trace of any of her enterprises. Evidences of her sizeable contribution are to be found only in ancient history books written in Urdu, some rare surviving anecdote penned down by some one or some piece of memory that has managed to slip through the generations.

Jahanara Sarai in Begumabad aka Shahjahanabad

Jahanara designed a caravan serai. A two-story building, the caravanserai housed Persian and Uzbek merchants in 90 lavishly decorated rooms. A large courtyard dominated the center of the hotel-like building, complete with canals and gardens.

In 1650, Jahanara Begum commissioned the construction of a massive structure of stone and marble, surrounded by an Edenic garden lined with huge green trees, dotted by magnificent fountains, and the abode of numerous chirping birds for whom water and grains were laid out in the lawn. There was also a prayer hall attached to the Sarai. Once a week, Shahzadi Jahanara would come with her retinue and meet the tourists herself- a privilege denied to all other women of the court.

As about everything else in Chandni Chowk, anecdotes abound about the enigmatic princess, stories you can glean from every hawker, every faqir, every Maulvi, every resident. The story goes that the idea of setting up a Sarai was conceived when she was strolling through the glittering silver streets of Dariba Kalan- in disguise, with one of her lovers. Before that, most travellers would find boarding and lodging at the guest houses owned by noblemen. But they were both small, and exclusive.

Town Hall (Chandni Chowk Delhi)-stands where Jahanara’s Sarai used to be.

This Sarai came to be called as “Begumabad”and the gardens as “Begum ka Baag”.

All these accounts are found in Sir Syed Ahmad Khan’s “Asar-us-Sanadid”, documenting monuments and other antiquities of ancient and medieval Delhi. Again, these books, other yellowed, moth-eaten parchments and the collective memory of the enthused residents of Chandni Chowk, are the only testimonies to this pristine history. Not a wall, not a gate lives to tell its story and the Town Hall now stands where the Sarai used to be.

The Town Hall was built by the British, and now houses the various important government offices. It is heavily barricaded, and entry can be gained only through much coaxing and cajoling. The well-cemented ceilings, damp air, dusty office files, grimy cubicles, loud and slothful government officers again make it difficult to imagine a magnificent Sarai at this very spot in the erstwhile Shahjahanabad.

Chandni Chowk-Begum ka Bagh aka Shiba Abad Garden

Shah Jahan’s favourite daughter on whom he had conferred the title of Begum Sahib, who had laid out Chandni Chowk, the main market square, and the garden known as Begum ka Bagh.’

The latter, was well recorded by historians and accounts describe the enclosed garden, into which only women and children were allowed, as having ‘pools and channels for running water. There were fountains and canopies supported on 12 pillars of red stone (called bara dari). These provided cool resting places for the people who came to the garden. The water in the channels came from a special canal system and helped irrigate the trees and grass and plants within. There were plenty of flowering trees and fruit trees‘

Begum ka Bagh remained a garden for royal ladies until the reign of Shah Alam II before becoming Company Bagh early during India’s rule by the British East India Company. In 1876 it was renamed again to the Queen’s Garden following Queen Victoria’s elevation to Empress of India. Sadly, the Begum Samro’s Palace which was built in the garden during the reign of Shah Alam II is now one of the main markets for electrical goods in Delhi and of the gardens, the only surviving part is now the Mahatma Gandhi Park.

Mahatma Gandhi park is located on the main Church road, near by the Old Delhi railways station.

Shiba Abad Garden

Jahanara’s most ambitious project was the Shiba Abad Garden, a large enclosed space of 50 acres designed especially for the royal family. The Paradise Canal flowed into the Shiba Abad Garden, watering countless trees, flowers, and fruit trees. A tower stood at each corner and ponds and summerhouses stood in the center beside the canal. Connected to Jahanara’s other accomplished buildings, the Shiba Abad was reserved especially for the royal family and the harem.

Begum Sahib, who had laid out Chandni Chowk, the main market square, and the garden known as Begum ka Bagh.

We find descriptions of Begum ka Bagh in many history books and in the accounts of travellers who saw it then. All of them agree that it was indeed a thing of beauty. Enclosed within a high stone wall on all sides, it had pools and channels for running water. There were fountains and canopies supported on 12 pillars of red stone (called bara dari). These provided cool resting places for the people who came to the garden. The water in the channels came from a special canal system and helped irrigate the trees and grass and plants within. There were plenty of flowering trees and fruit trees.

Some of them were set up with swings. It was the favourite resting place of the princesses and the ladies of the palace. It was also visited by the wives and daughters of the nobles.

An interesting story about Begum ka Bagh

There is an interesting story about Begum ka Bagh, where only ladies and children were allowed to enter. There was a Persian poet in the court of Shah Jahan, who was very curious about the place and wanted to see it. He was equally keen to catch a glimpse of the princess who had set out this garden and the beautiful Chandni Chowk. The poet wore a burkha over his clothes and sneaked into the garden one day. He saw the royal ladies laughing and joking with each other. Some were on the swings.

The poet was dazzled by Jahanara’s beauty and dignity. He composed a poem about her on the spot. He was just writing it down when Princess Jahanara caught sight of him. She walked up to the poet and asked him what he was doing. While she threatened to punish him, he pleaded with her to hear his poem first. As he recited his poetry, Jahanara and the other ladies in the garden were enchanted by his words. With a little encouragement from the ladies to present the poet with an award instead of punishment, Jahanara handed him a purse filled with coins, and added: “Please don’t stay here another moment. Run as fast as you can! You should never have come here, you know.”

The poet saluted her and left the garden immediately. But once Emperor Shah Jahan got word of the incident, he banished the poet from his kingdom forever.

Pankhon ka Mela

Many festivals were celebrated within the Begum ka Bagh. The most important among them was called Pankhon ka mela. It was a fair meant exclusively for ladies and was celebrated for a whole week. There were stalls for lovely embroidered kurtas and dupattas, colourful bangles and other jewellery, toys and all kinds of goodies to eat, gleaming utensils and sparkling crockery, paintings, clay figures and every kind of beautiful objects that you can think of. There were songs, poetry readings, other festivities and games as well. Everyone had a wonderful time.

In Agra she is best known for sponsoring the building of the Jami Masjid in 1648

in the heart of the old city

 Jahanara’s Ship-Sahibi

When the Sahibi (a ship constructed by herself), was going to set sail for its first journey (on 29 October 1643), she ordered that the ship make its voyage to Mecca and Medina and “… that every year fifty koni (One Koni was 4 Muns or 151 pounds) of rice should be sent by the ship for distribution among the destitute and needy of Mecca.”

 Death of Jahanara

Jahanara died on Setpember 6, 1681, at the age of 67
(Jahanara’s grave in 1903)

Upon her death, Aurangzeb gave her the posthumous title: Sahibat-uz-Zamani (Mistress of the Age).

Jahanara Begum’s Tomb

Jahanara is buried in a tomb in the Nizamuddin Dargah complex in New Delhi, which is considered “remarkable for its simplicity”.

Jahanara Begum’s Grave

Rose petals are offered daily on Jahanara’s simple grave in Hazrat Nizamuddin Dargah. Enclosed with screens of marble latticework, it looks to the sky.

The epitaph inscribed on a marble slab is in Persian.

He is the Living, the Sustaining.

Let no one cover my grave except with greenery,

for this very grass suffices as a tomb cover for the poor.

The annihilated fakeera Lady Jahanara,

Disciple of the lords of Chishti,

Daughter of Shah Jahan the Warrior

(may God illuminate his proof).

Comments on Jahan Ara’s Final Years

Jahanara’s final years are mysterious. She did leave the royal palaces and lived in her father’s city of Delhi for the rest of her life and commissioned numerous structures, including the Chandni Chowk, a large and ornate marketplace. Jahanara composed many poems, painted, and honored her father and mothers’ love of the arts. In a away she continued what her father had started.

Raushanara was still living with Aurangzeb at the time. Being the jealous type, she asked Aurangzeb if she could be permitted the freedoms Jahanara had. Aurangzeb responding by saying no, that he needed his sister to care for his children (Aurangzeb had married 5 wives and fathered 4 daughters and 6 sons).

Jahanara never married, and knew she never would all her life, as it was forbidden for Moghul princesses to wed. Jahanara is rumoured to have asked her father to lift this law, but it never happened and Aurangzeb would certainly never let the law be sanctioned, even if Jahanara was the Empress of Princesses.

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 (Text compiled from various sources and cited)