Close the Head of Acehnese

In the Book of "Tazkirah Thabaqat". One of the quotes in the book on the Apparel of Aceh is "and thus the Adat Kingdom of the Sultan of Aceh, that is, if the people who enter into the Darud Dunia: want to face Paduka Sri Baginda Sultan Aceh: even though anyone, Acehnese, foreign, then he is not allowed to face the Sultan in his own clothes. Rather what he allows to wear his own clothes is the 'Arab and' Alim ulama, but not allowed to wear yellow and green.

While others, when facing the Sultan are required to wear Aceh clothes. Among these are Kupiah Aceh, Tengkuloek Aceh fileab, Aceh bundle clothes, devil from right to left wearing dummies, dummies, waist cloth dummy. Wearing rencong or kris or siwah or badik or rachuh the feathers or silver or gold and so forth, in front of the right.
The clergy of his early aceh clerics wore a turban or kawar covering his head, in the mid 1920s the young scholars of reform renamed sornban or kukuk meukutop with black velvet caps which were sometimes worn.
Black velvet hats for Muslim men, march on the inside with purple satay and black cotton headbands that are fully machine-lined in diamond patterns and wavy edges. Green label with the words "Jacob Bin-Ibrahim Tukang Kewa -Pasar Aceh Kuta Raja", is the first production cap / cap in aceh in the Dutch colonial era, this peci is used by ulama2 renewal until now ini.mengantikan original native cap that is skullcap meukutop.

The most commonly used headscarf is a black velvet cap or skull, which was originally one of many Muslim shells. Once accepted by Sukarno and the PNI as a symbol of nationalism, peci has a more general meaning.

Peci itself comes from Turkey, in Turkey the Fez hat is also known by the name of 'fezzi' or 'phecy' or if the tongue of Indonesian people call it with peci "We need a symbol of the Indonesian personality.

2 ## Stone of the Compassionate Compassionate '

As an Islamic Center in Southeast Asia, Samudera Pasai has archaeological traces associated with Islamic Center in other parts of the World, one of which is Khambhat (Cambai) in Gujarat. The trail was none other than the ornate marble tombstone that was identified as Cambai's typology typology. It is called the typology of Cambai because the Historians believe it is in production at Cambai. Cambai is one of the major airports on the west coast of India, which has also been visited by Muslim explorer Ibn Bathuthah.
According to the data we get from a number of studies by experts, and above all we are deeply grateful to Elizabeth Lambourn who has collected information on Cambai carving and is a special study of it.
Marble carved stones that are recorded as Cambai stones, in the form of Slabs, architectural carvings, cenotaphs, mihabas and complete tombstones ever found in the World are scattered in various regions; such as tombstones in Somnath Patan, Saurasthra (West India), from Rander south of Cambai, from Rajpuri in Maharastra, tombstones in Goa, Madayi in North Kerala, in Fars and Sri Lanka, a cenotaph at the burial of the Kilwa Ministers of Tanzania , at the Fakhr al-Din Mosque in Mogadishu there is a trace of Cambai marble decoration, a tombstone from Aden now at the British Museum in London, three stones from the Dhofar in southern Oman; now in the Museum of Victoria and Albert, Eight columns of white marble located at Mansuriyya Madrasah in Juban; Yemen, a Mihrab in a museum in Shiraz; Iran reportedly came from the Lar site in South Fars, two gravestones at Trincomalee in Sri Lanka, in Gresik - East Java; Indonesia, in Pasai - Aceh; Indonesia, in Nagara north of Cambai and in Cambai, Gujarat.
A total of twenty-seven tombstones or cenotaph tombs or cenotaph fragments have been found around the Indian Ocean coast beside two written slabs and four groups of architectural engravings (or twelve individual elements). While these stones were only a fraction of Cambai's production at that time.

3 ## Tasbih from Sumatra

Rasulullah Shalla-Llah 'alaihi wa Sallam said:

كلمتان خفيفتان على اللسان, حبيبتان على الرحمن: سبحان الله وبحمده, سبحان الله لبظيم "Two sentences, light on the tongue (to be spoken), heavy in the Mizan Allah, Glory to God while praising Him, Glory to Allah the Most High. " (Muttafaq 'alaih)

Ibn Hajar in Fath Al-Bariy mentions Al-Bulqaini: "And these two sentences with their meaning are contained in the cover of the prayer of the inhabitants of heaven:
دعواهم فيها سبحانك اللهم وتحيتهم فيها سلام وآخر دعواهم أن الحمد لله رب العالمين "Their prayer in it is: 'Glory be to You, O our Lord,' and their salutations are: 'Peace be upon them', and the cover of their prayer is: 'All praise to Allah the Lord of all the worlds' (Jonah: 10)

Rasulullah Shalla-Llah 'alaihi wa Sallam also said:
من قال سبحان الله وبحمده في يوم مائة مرة حطت خطاياه وإن كانت مثل زبد البحر "Whoever pronounces Subhana-Llah wa bi hamdihi" (Glory to God as he praises Him) in a hundred times a day, undermines his sins even as a foam in the sea . "(Al-Bukhariy)

Centuries ago, perhaps earlier than the 9th century Hijri (15th CE), the two sentences of the tasbih had been carved into the tomb in a place far away from the place of the revelation. The sculptors and the people who lived there 600-700 years ago believed in the greatness and height of the Religions calling on Tawheed and sanctifying the Supreme God.
They believe tasbih will wipe out the sins.
They also believed that two sentences of tasbih taught by Rasulullah Shalla-Llahu 'alaihi wa Sallam in his hadith have a heavy value in the Mizan Allah, and are two sentences most favored by the Most Merciful.

They believe in Tawheed and sanctify God will cultivate all good, and therefore, they immortalize it in their breasts.