Khutbah about Arafah (original) (raw)
Dua, 2019
Dua means to pray to Allah, supplicate to Him, or petition Him humbly, desiring to obtain some good that He can bestow. Dua is the essence of the manifestation of submission with humility (Abdiyat). At the time of making a Dua, a person expresses hidden as well as known feelings. Prophet Muhammad (Peace and Blessings of Allah be upon him) is known to have humbled himself before his Lord in all matters and used to make Dua on all occasions. His companions learnt from him what they heard him say in Dua and from what he taught them to say on specific occasions.
Majlis ul Ulamaa Final Papers, 2021
In preparation for the upcoming month of Ramadan 1442 (corresponding to April-May 2021) MajlisTT addresses some of the contentious areas that affect practices relating to Ramadan which affect Muslims within the community. We identify some recurring problematic areas, and emerging questions, which include the following: 1. Sighting of the New Moon to signal the start and end of the month of Ramadan 2. The right time to break the fast 3. When the dua should be said for breaking the fast 4. Praying salaatul Taraweeh 5. Reciting Tasbeeh and Du’a in congregation for salaatul Taraweeh
Let Muslims make a Pledge to Unite this Ramadan
Many helpless Muslim women, babies, children and elderly are losing their lives only because Muslims have failed to unite under one grand alliance. In consideration of the fact that Islam is the religion of peace and brotherhood, we wish and expect the month of Ramadan we are in to bring about a period of enlightenment and prosperity similar to that of the Era of Welfare, in which all disagreements and hostilities are cast aside, all lovelessness, resentments, disputes and conflicts come to an end for good. It is our prayer that the Islamic civilization, which will establish the reign
Kumayl Ibn Ziyad Nakha'i was a very close companion of Amir al Muminin, Imam Ali Ibn Abi Talib (as) and this inspiring Du'a was first heard from the beautiful, though anguished, voice of Imam Ali. According to Allamah Majlisi (ra) Kumayl had attended an assembly in the Mosque at Basra which was addressed by Imam Ali in the course of which the night of the 15th of Shaban was mentioned. Imam Ali said-"Whosoever keeps awake in devoutness on this night and recites the Du'a of Prophet Khizr, undoubtedly that person's supplication will be responded to and granted. When the assembly at the Mosque had dispersed, Kumayl called on the imam and requested him to acquaint him with Prophet Khizr's "Du'a". Imam Ali (as) then dictated the dua as Kumayl, recorded and it. Imam Ali then advised Kumayl to recite this "Du'a" on Thursday night every week or once a month or at least once in every year so that, as Imam said, "Allah may protect you from the evils of the enemies and the plots contrived by impostors. Wasiat-includes or encompasses Kullu Shay includes all the creatures and beings, which have been created by Allah's Mercy.
KAFA’AH IN ISLAM: Towards a Progressive Interpretation
Epistemé: Jurnal Pengembangan Ilmu Keislaman, 2014
Etimologically, the word kafa’ah means egalitarian, equivalent, comparable, or similar. In the constellation of the Islamic thought, kafa’ah is meant that a prospective husband is expected to be comparable to the prospective bride in terms of religion, education, social status, profession, descent/ancestry, independence status, physical-spiritual conditions, wealth, position, degree and so on. It is intended to guarantee the relation between a husband and his wife as well as ensuring a harmony of their family life in the future. This article describe about kind of Moslem’s thinker perspective, especially about kafa’ah concept. Some of the recommend a strict implementation of kafa’ah from the point of religion to the factor of wealth that the prospective groom must meet all the detailed requirements; but some others do not give much regards to it. The latter grounds their views on a reason that any Moslem, as long as he is not an adulterer, has the right to marry any Moslem’s woman he want. [Kafa’ah secara etimologi berarti egaliter; sepadan; sebanding; semisal. Dalam konstalasi pemikiran Islam, kafa’ah dimaksudkan bahwa seorang calon suami diharapkan sebanding dengan calon istri dalam agama, tingkat pendidikan, status sosial, profesi, keturunan, kemerdekaan, kondisi jasmani-rohani, kekayaan, jabatan, derajat dsb. Hal ini dimaksudkan agar terjaminnya keharmonisan pergaulan suami istri dalam berumah tangga di kemudian hari. Artikel ini coba menguraikan beragam pandangan para pemikir Muslim mengenai konsep kafa’ah. Ada yang mensyaratkan secara ketat pelaksanaan kafa’ah, sejak poin agama sampai poin kekayaan; di mana kriteria calon mempelai laki-laki harus memenuhi secara terinci persyaratan di atas. Namun ada juga yang sama sekali tidak melihat kepentingan kafa’ah ini, dengan alasan Muslim mana saja, asal tidak pezina, memiliki hak untuk menikahi Muslimah yang diinginkannya.]
Introduction Unlocking the Spiritual Treasures – A Comprehensive Guide to Adhkar and Du'a In the vast landscape of Islamic spirituality, where the seeker yearns for a connection with the Divine and a sanctuary of solace, the treasury of supplications and remembrances stands as a beacon of enlightenment. In this carefully crafted compilation, we embark on a profound journey through the realms of adhkar and du'a, guided by the wisdom of the Prophet Muhammad ﷺ. I am honored to present this compendium: Daily Prophetic Adhkar, meticulously designed to unfold the richness of our spiritual heritage. The prayers and supplications encapsulated herein are not mere words; they are the keys to unlocking the doors of mercy, protection, and divine proximity. Adhkar at Dawn and Dusk: A Sunlit Commencement and a Serene Closure The book commences with a series of adhkar specifically tailored for the morning and evening – moments that bookend our daily existence. In the quiet hours of dawn, as the world stirs from its slumber, and in the tranquil embrace of dusk, when the day bids its gentle farewell, these supplications serve as a spiritual compass, aligning our hearts with the Creator. Seeking Well-Being in Body, Soul, and Sight Woven into the fabric of our existence is the supplication for well-being – a holistic plea to the Almighty to safeguard our bodies, preserve our hearing, and protect our sight. Rooted in the profound acknowledgment of divine oneness, these prayers resonate as a symphony of trust in the face of life's uncertainties. Sufficiency in Divine Presence: A Sevenfold Recitation "HassbiyAllaahu la ilaha illa Huwa" – Allaah is Sufficient for me; there is no god but Him. This declaration, recited seven times, holds the promise of divine contentment. As we utter these words, we embark on a spiritual voyage, transcending the mundane, and finding solace in the all-encompassing sufficiency of our Creator. Pleasing Allaah, the Source of Eternal Satisfaction Expressing contentment with Allaah as our Lord, Islam as our religion, and Muhammad ﷺ as our Prophet is more than a verbal affirmation; it is a pledge to live in accordance with the divine guidance. The Prophet's assurance that such a proclamation brings pleasure on the Day of Judgment echoes as a promise from the eternal source of satisfaction. The Sweetness of Faith: A Spiritual Culmination To be pleased with Allaah, with Islam, and with the Prophet Muhammad ﷺ is to savor the sweetness of faith itself. As we traverse the passages of these invocations, we taste the essence of belief, transcending beyond rituals into a realm where the heart finds its true contentment. Divine Protection: In the Name of Allaah, the All-Hearing, All-Knowing In the final verses, we find a shield against harm. "Bismillahi alladhi la yadurru ma'asmihi shay'un fil-ard wa la fis-samaa, wahuwa As-Sami'ul-'Alim" – In the name of Allaah, with whose name nothing can harm in the earth nor in the sky. He is the All-Hearing and All-Knowing. The potency of this invocation lies in its simplicity, serving as a talisman against adversities. As you traverse the following chapters, engaging with prayers of repentance, gratitude, and glorification, envision this collection as a sacred space where words transcend their linguistic boundaries and resonate with the vibrancy of divine energy. May this compilation be a wellspring of spiritual rejuvenation and a means to draw closer to the One who holds the keys to all treasures – Allaah, the Most Merciful, the Most Compassionate. Ibraheem A. Abubakr Al Mu’allimy Al Albaniy
Omah Dudur: Omah Ratu – Kawula Yang Hidup DI Wilayah Urut Sewu, Grabag, Purworejo, Jawa Tengah
Jurnal Arsitektur KOMPOSISI
Omah dudur adalah hunian masyarakat di wilayah pedesaan Urut Sewu; keberadaannya memanjang sepanjang jalan Daendeles dan melintasi dua kabupaten yaitu kabupaten Purworejo dan Kebumen, propinsi Jawa Tengah. Dalam penelitian ini, lokus difokuskan di wilayah Urut Sewu, kecamatan Grabag, kabupaten Purworejo. Keberadaan omah dudur telah ada, hidup dan berkembang menjadi habitat omah dudur di sepanjang wilayah Urut Sewu sesuai dengan terbentuknya desa-desa di Urut Sewu. Secara subtansial, terdapat fenomena yang berkembang di Abstract: Omah dudur is a typical house of rural community in the region of Urut Sewu, Grabag, Purworejo district. Omah dudur originated from the kingdom of Mataram Yogyakarta as a queen house, joglo-shaped and serves as a main pendapa. In the area of the Urut Sewu, the form of joglo omah dudur is imitated and renamed dudur, transformed into a typical rural dwelling as a pendapa and a family home (sleeping area, family room), but still predicated as queen house. Residents of Urut Sewu believe there is a revelation (soul / spirit) that dwells in the omah dudur and makes it live. Omah dudur in the Urut Sewu area is a traditional Javanese architectural heritage, yet it is still hidden and has not been recorded and recognized in Javanese Traditional architecture science. The condition of omah dudur in the modern era is faced with modernization, its development is stagnant and endangered. This research is part of the exploration of knowledge of omah dudur to become science of architecture. The methods used are naturalistic (Lincoln and Guba, 1985) and Qualitative Inductive Methods of Phenomenology. This research produces the concept of omah dudur as omah ratu kawula, that is omah dudur as omah for queen and kawula and as life artifact. Omah dudur alive because of the soul / spirit that lives in omah dudur. The Life Omah dudur is omah dudur which has dignified and influential to good or bad life of the inhabitants.
Strengthening the Social Solidarity Values Through the Commemoration of Leading Ulama
2019
National development in all areas of life has progressed. However, it seems that the development is not accompanied by the strengthening of values, such as the values of social solidarity in the life of the nation is getting low. Haul of Guru Sekumpul is a picture of a society that is identic with solidarity, so it is important to be excavated as part of a strategy to overcome the various problems of the nation. Therefore, this study used a qualitative approach with the research subjects of people from Martapura and surrounding communities. The collection of data was obtained through observation before and during the implementation of the haul (a year commemoration to someone who had passed away). Depth interviews were conducted with five (5) key informants who were selected based on the level of knowledge of the haul Guru Sekumpul, the organizers, volunteers, donors, and community Martapura. Research analysis by following the Miles and Huberman model. The results showed that the ce...