Dorgah

Dorgah(bahasa Persia:درگاهdargâhatauدرگهdargah,Turki:dergâh,Hindustan:dargāhदरगाह درگاہ,bahasa Bengali:দরগাহdôrgah) adalahtempat suciyang dibangun di atasmakam/kuburan seorang tokoh agama yang dihormati, biasanya walisufiataudarwis.Penganut Sufismebanyak mengunjungi dorgah untukziarah.Dorgah sering disinambungkan dengan ruang pertemuan jemaah, yang disebutkhanqah.Khanqahumumnya meliputi masjid, ruang pertemuan, sekolah agama (madrasah), tempat tinggal guru atau pengasuh, rumah sakit, dan bangunan lain untuk kepentingan masyarakat.

Bangunan yang sama, yang memberi pemaknaan serta praktik yang sama atau hampir sama, disebutmaqamdi dunia berbahasa Arab.

Etimologi

Dorgahberasal dari kata Persia yang secara harfiah berarti "gerbang" atau "perbatasan".^[1]Kata tersebut berasal dari katadar(در) yang berarti "pintu, gerbang" dangah(گاه) yang berarti "tempat". Kemungkinanberkonotasidengan kataArabdarajah(دَرَجَة) yang berarti "kedudukan, prestise, martabat, tempat, pangkat, eselon, kelas sosial." Tokoh-tokoh Muslim, terutama Sufi mengakui bahwa dorgah adalah gerbang tempat orang-orang berziarah dan bertawasuldengan orang-orang yang sudah meninggal, yang dikenal sebagaidawat-e qaboor^[2][Persia:da'wat-i qabũrدعوتِ قبور"doa ziarah kubur" ] atau'ilm-e dawat[Persia:'ilm-i da'watعِلمِ دعوت,"ilmu doa" ]). Pihak yang lain memandang bahwadorgahdikunjungi sebagai sarana untuk menghormati orang-orang saleh yang telah meninggal atau untuk berdoa di tempat tersebut untuk mendapatkan manfaat spiritual.

Dorgah awalnya merupakan inti dalam Sufi dan sangat penting bagi para pengikutpara wali Sufi.Ada yang meyakini bahwa apa yang diharapkan terpenuhi setelah bertawasul dengan wali yang mereka jadikan anutan. Dorgah banyak terdapat di wilayahPunjabbahkan sebelum pembagiananak benua India.^[3]

Seiring waktu, persembahan musik oleh para darwis dan syekh Sufi banyak dilakukan di tempat ini, umumnya terjadi dadakan atau pada saaturs,sehingga lahirlah genre musik sepertiQawwalidan Kafi, yakni ketika syair-syair Sufi diiringi musik dan dinyanyikan sebagai persembahan. kepada seorangmursyid(guru spiritual). Kini menjadi bentuk musik dan hiburan yang populer di seluruhAsia Selatan,dengan tokoh-tokohnya sepertiNusrat Fateh Ali Khandan Abida Parveen membawa musik ini ke berbagai belahan dunia.^[4]^[5]

Di dunia Muslim di luar Arab

Dorgah ditemukan di sejumlah komunitas Muslim Sufi di seluruh dunia dan disebut dengan banyak nama. Istilahdorgahumum di dunia Islam yang dipengaruhi Persia, terutama di Iran, Turki, dan Asia Selatan.^[6]

DiAfrika Selatan,kata tersebut digunakan untuk merujuk kepada tempat suci di daerahDurbanyang kental dengan kehadiran India, sedangkan istilahkeramatlebih umum digunakan diCape Town,yang memiliki budayaMelayu Capeyang kuat.^[7]

Di Asia Selatan, dorgah sering menjadi tempat untuk memperingati kelahiran (milad) serta kematian (urs) dari orang suci yang telah meninggal. Dorgah biasanya diterangi dengan lilin atau lampu listrik saat ini.^[8]Dorgah di Asia Selatan, secara historis menjadi tempat berkegiatan masyarakat lintas agama sejak abad pertengahan; misalnya, Ajmer Sharif Dargah dijadikan tempat pertemuan bagi umat Hindu dan Muslim untuk tempat penghormatan, bahkan kepadaMu'in al-Din Chishti.^[9]^[10]

DiTiongkok,istilahgongbeibiasanya digunakan untuk sarana peribadatan yang berpusat di sekitar makam orang suci Sufi.^[11]

Di seluruh dunia

Banyak dorgah yang terbuka untuk umum dan dapat dimasuki untuk berziarah. Misalnya:

MakamAbdul Qadir JailanidiBagdad,Irak
Makam Lal Shahbaz Qalandar diSehwan Sharif,Pakistan
Makam Pir Hadi Hassan Bux Shah Jilani di Duthro Sharif, Pakistan
Makam Baba Bulleh Shah di Kasur, Pakistan
Piran Kaliyar Sharif di Kaliyar Sharif,Roorke,India.
Makam Mursyid Nadir Ali Shah di Sehwan Sharif, Pakistan
Data Darbar diLahore,Pakistan
Shah Jalal Dargah diSylhet,Bangladesh
Ajmer Sharif Dargah dariMoinuddin Chishti,Ajmer, Rajasthan, India
Makam Ashraf Jahangir Semnani di Ashrafpur Kichhauchha, Uttar Pradesh, India
Dargah Shah Ata di Gangarampur, Benggala Barat, India^[12]
Erwadi, Tamil Nadu, India
Nagore, Tamil Nadu, India
Thiruparankundram Dargah, Tamil Nadu, India
Humaithara, Mesir
Madurai Hazrat Maqbara,Madurai, Tamil Nadu,India^[13]
Syekh Nazim Al-Haqqani di Lefka, Siprus^[14]

Tentangan dari kelompok Sunni lainnya

UlamaAhli Hadis,Deobandi,Salafi,danWahhabimelawan praktik membangun bangunan di atas kuburan, dan menganggapnya sebagai menyekutukan Allah (syirik).^[15]Menurut salah satu riwayat, Nabi IslamMuhammadmengecam orang-orang yang membangun bangunan di atas kuburan sebagai sarana peribadatan.^[16]^[17]Wangsa SauddiArab Saudisaat ini suksesmenghancurkanbangunan di atas kuburanpara sahabatdanahlulbaitkembali ke bentuk semula, termasukUtsman,Khadijah,Aisyah,dan masih banyak lagi.^[18]^[19]^[20]Mengunjungi makam disunnahkan dalam Islam untuk mengingat kematian danPengadilan Terakhir.^[20]^[21]^[22]

Lihat pula

Daftar pustaka

Ernst, Carl W.The Spirituality of the Sufi Shrine– Chapter9, The Wiley Blackwell Companion to Islamic Spirituality, 2022. pp. 165–179.

Referensi

^Delage, Remy; Boivin, Michel (2015).Devotional Islam in Contemporary South Asia: Shrines, Journeys and Wanderers.Routledge.ISBN 978-1317380009.
^Bilgrami, Fatima Zehra (2005).History of the Qadiri Order in India.Idarah-i Adabiyat-i Delli. hlm. 291.
^Snehi, Yogesh (October 2013)."Replicating Memory, Creating Images: Pirs and Dargahs in Popular Art and Media of Contemporary East Punjab".Diakses tanggal2020-06-07.
^KafiSouth Asian folklore: an encyclopedia: Afghanistan, Bangladesh, India, Nepal, Pakistan, Sri Lanka,by Peter J. Claus, Sarah Diamond, Margaret Ann Mills. Taylor & Francis, 2003.ISBN 0-415-93919-4.p. 317.
^KafiCrossing boundaries,by Geeti Sen. Orient Blackswan, 1998.ISBN 8125013415.p. 133.
^Alkazi, Feisal (2014).Srinagar: An Architectural Legacy.New Delhi: Roli Books.ISBN 978-9351940517.
^Acri, Andrea; Ghani, Kashshaf; Jha, Murari K.; Mukherjee, Sraman (2019).Imagining Asia(s): Networks, Actors, Sites.Singapore: ISEAS.ISBN 978-9814818858.
^Currim, Mumtaz; Michell, George (1 September 2004).Dargahs, Abodes of the Saints.Mumbai: Marg Publications.ISBN 978-8185026657.
^Khan, Motiur Rahman (2010)."Akbar and the Dargah of Ajmer".Proceedings of the Indian History Congress.Idarah-i Adabiyat-i Delli.71:226–235.ISSN 2249-1937.JSTOR 44147489.
^"How Dargahs Unite People Of All Faiths".nayadaur.tv.24 November 2020.
^"Muslim Architecture".China.org.Diakses tanggal2020-06-07.
^"History of Dargah of Shah Ata".Asikolkata.in.ASI, Kolkata Circle.Diakses tanggal2017-08-22.
^"Maqbara – Madurai Hazraths Maqbara".
^"Sheikh Nazım Al Haqqani Al Qubrusi An Naqshibandi".Diakses tanggal6 April2016.
^"Building Mosques or Placing Lights on Graves"(PDF).21 March 2008.Diakses tanggal11 July2014.
^"Sahih Muslim 528a – The Book of Mosques and Places of Prayer – Sunnah – Sayings and Teachings of Prophet Muhammad (صلى الله عليه و سلم)".
^"Sahih al-Bukhari 3453, 3454 – Prophets – Sunnah – Sayings and Teachings of Prophet Muhammad (صلى الله عليه و سلم)".
^"Sunan an-Nasa'i 2048 – The Book of Funerals – Sunnah – Sayings and Teachings of Prophet Muhammad (صلى الله عليه و سلم)".sunnah.
^"Sunan an-Nasa'i 2047 – The Book of Funerals – Sunnah – Sayings and Teachings of Prophet Muhammad (صلى الله عليه و سلم)".sunnah.
^^a ^bOndrej, Beranek; Tupek, Pavel (July 2009). Naghmeh, Sohrabi, ed.From Visiting Graves to Their Destruction: The Question of Ziyara through the Eyes of Salafis(PDF).Crown Paper (Crown Center for Middle East Studies/Brandeis University). Brandeis University. Crown Center for Middle East Studies. hlm. 19. Diarsipkan dariversi asli(PDF)tanggal 10 August 2018.Relying mainly on hadiths and the Qur’an, Ibn ‘Abd al-Wahhab’s most famous work, The Book of God’s Unicity (Kitab al-tawhid), describes a variety of shirk practices, such as occultism, the cult of the righteous (salih), intercession, oaths calling on other than God himself, sacrifices or invocational prayers to other than God, and asking other than Him for help. Important things about graves are remarked on in a chapter entitled “About the Condemnation of One Who Worships Allah at the Grave of a Righteous Man, and What if He Worships [the Dead] Himself.” 72 Ibn ‘Abd al-Wahhab starts by quoting a hadith: “Umm Salama told the messenger of Allah about a church she had seen in Abyssinia in which there were pictures. The Prophet said: ‘Those people, when a righteous member of their community or a pious slave dies, they build a mosque over his grave and paint images thereon; they are for God wicked people.’ They combine two kinds of fitna: the fitna of graves and the fitna of images.” He then continues with another hadith: “When the messenger of Allah was close to death, he... said: ‘May Allah curse the Jews and Christians who make the graves of their prophets into places of worship; do not imitate them.’” From this hadith Ibn ‘Abd al-Wahhab derives the prohibition of building places of worship over graves, because that would mean glorification of their inhabitants, which would amount to an act of worship to other than Allah.
^"The Book of Prayer – Funerals – Sahih Muslim".Sunnah – Sayings and Teachings of Prophet Muhammad (صلى الله عليه و سلم).Diakses tanggal6 April2016.
^"Shrine – Oxford Islamic Studies Online".oxfordislamicstudies(dalam bahasa Inggris).Diakses tanggal2018-08-10.Many modern Islamic reformers criticize visits to shrines as mere superstition and a deviation from true Islam.

[1] Delage, Remy; Boivin, Michel (2015).Devotional Islam in Contemporary South Asia: Shrines, Journeys and Wanderers.Routledge.ISBN 978-1317380009.

[2] Bilgrami, Fatima Zehra (2005).History of the Qadiri Order in India.Idarah-i Adabiyat-i Delli. hlm. 291.

[3] Snehi, Yogesh (October 2013)."Replicating Memory, Creating Images: Pirs and Dargahs in Popular Art and Media of Contemporary East Punjab".Diakses tanggal2020-06-07.

[enc-4] KafiSouth Asian folklore: an encyclopedia: Afghanistan, Bangladesh, India, Nepal, Pakistan, Sri Lanka,by Peter J. Claus, Sarah Diamond, Margaret Ann Mills. Taylor & Francis, 2003.ISBN 0-415-93919-4.p. 317.

[5] KafiCrossing boundaries,by Geeti Sen. Orient Blackswan, 1998.ISBN 8125013415.p. 133.

[6] Alkazi, Feisal (2014).Srinagar: An Architectural Legacy.New Delhi: Roli Books.ISBN 978-9351940517.

[7] Acri, Andrea; Ghani, Kashshaf; Jha, Murari K.; Mukherjee, Sraman (2019).Imagining Asia(s): Networks, Actors, Sites.Singapore: ISEAS.ISBN 978-9814818858.

[8] Currim, Mumtaz; Michell, George (1 September 2004).Dargahs, Abodes of the Saints.Mumbai: Marg Publications.ISBN 978-8185026657.

[9] Khan, Motiur Rahman (2010)."Akbar and the Dargah of Ajmer".Proceedings of the Indian History Congress.Idarah-i Adabiyat-i Delli.71:226–235.ISSN 2249-1937.JSTOR 44147489.

[10] "How Dargahs Unite People Of All Faiths".nayadaur.tv.24 November 2020.

[11] "Muslim Architecture".China.org.Diakses tanggal2020-06-07.

[12] "History of Dargah of Shah Ata".Asikolkata.in.ASI, Kolkata Circle.Diakses tanggal2017-08-22.

[13] "Maqbara – Madurai Hazraths Maqbara".

[14] "Sheikh Nazım Al Haqqani Al Qubrusi An Naqshibandi".Diakses tanggal6 April2016.

[muslimhomeschool-15] "Building Mosques or Placing Lights on Graves"(PDF).21 March 2008.Diakses tanggal11 July2014.

[16] "Sahih Muslim 528a – The Book of Mosques and Places of Prayer – Sunnah – Sayings and Teachings of Prophet Muhammad (صلى الله عليه و سلم)".

[17] "Sahih al-Bukhari 3453, 3454 – Prophets – Sunnah – Sayings and Teachings of Prophet Muhammad (صلى الله عليه و سلم)".

[18] "Sunan an-Nasa'i 2048 – The Book of Funerals – Sunnah – Sayings and Teachings of Prophet Muhammad (صلى الله عليه و سلم)".sunnah.

[19] "Sunan an-Nasa'i 2047 – The Book of Funerals – Sunnah – Sayings and Teachings of Prophet Muhammad (صلى الله عليه و سلم)".sunnah.

[brandeis-20] Ondrej, Beranek; Tupek, Pavel (July 2009). Naghmeh, Sohrabi, ed.From Visiting Graves to Their Destruction: The Question of Ziyara through the Eyes of Salafis(PDF).Crown Paper (Crown Center for Middle East Studies/Brandeis University). Brandeis University. Crown Center for Middle East Studies. hlm. 19. Diarsipkan dariversi asli(PDF)tanggal 10 August 2018.Relying mainly on hadiths and the Qur’an, Ibn ‘Abd al-Wahhab’s most famous work, The Book of God’s Unicity (Kitab al-tawhid), describes a variety of shirk practices, such as occultism, the cult of the righteous (salih), intercession, oaths calling on other than God himself, sacrifices or invocational prayers to other than God, and asking other than Him for help. Important things about graves are remarked on in a chapter entitled “About the Condemnation of One Who Worships Allah at the Grave of a Righteous Man, and What if He Worships [the Dead] Himself.” 72 Ibn ‘Abd al-Wahhab starts by quoting a hadith: “Umm Salama told the messenger of Allah about a church she had seen in Abyssinia in which there were pictures. The Prophet said: ‘Those people, when a righteous member of their community or a pious slave dies, they build a mosque over his grave and paint images thereon; they are for God wicked people.’ They combine two kinds of fitna: the fitna of graves and the fitna of images.” He then continues with another hadith: “When the messenger of Allah was close to death, he... said: ‘May Allah curse the Jews and Christians who make the graves of their prophets into places of worship; do not imitate them.’” From this hadith Ibn ‘Abd al-Wahhab derives the prohibition of building places of worship over graves, because that would mean glorification of their inhabitants, which would amount to an act of worship to other than Allah.

[21] "The Book of Prayer – Funerals – Sahih Muslim".Sunnah – Sayings and Teachings of Prophet Muhammad (صلى الله عليه و سلم).Diakses tanggal6 April2016.

[22] "Shrine – Oxford Islamic Studies Online".oxfordislamicstudies(dalam bahasa Inggris).Diakses tanggal2018-08-10.Many modern Islamic reformers criticize visits to shrines as mere superstition and a deviation from true Islam.

[1]

[2]

[3]

[4]

[5]

[6]

[7]

[8]

[9]

[10]

[11]

[12]

[13]

[14]

[15]

[16]

[17]

[18]

[19]

[20]

[21]

[22]