#qunut

[basterarusdi]

Tatacara Sholat subuh sebagai imam

[kazifatagar]

What is the forbidden act PAS committed in Parliament?

Terengganu Mufti Datuk Mohamad Sabri Haron stated that Islam forbids Muslims from reciting the “Qunut Nazilah” prayer against fellow Muslims, as it calls for their destruction. This follows Perikatan Nasional (PN) MPs reciting the prayer in Dewan Rakyat, allegedly to protest the suspension of Machang MP Wan Ahmad Fayhsal Wan Ahmad Kamal and show solidarity with Palestinians. Read More News New:…

[hargo-news]

Roni Dorong Malam Qunut Jadi Wisata Religi

Hargo.co.id, GORONTALO – Sekretaris  Daerah (Sekda) Kabupaten Gorontalo, Roni Sampir, mendorong pelaksanaan malam Qunut agar menjadi salah satu destinasi wisata religi di wilayah Batudaa Cs. Hal itu disampaikan panglima aparatur sipil negara (ASN) di lingkungan Pemerintah Kabupaten Gorontalo ini, saat dirinya menghadiri perayaan malam qunut di Kecamatan Tabongo, Selasa (26/3/2024). Sebagaimana…

[islamicspecialistforloveback]

Learn here What is Dua E Qunoot For Witr Salah

Dua e Qunoot is also known as dua Qunut. This dua is expressly recited when you are praying the Isha prayer. But you can also recite it in your day-to-day life. As we all know, praying a Salah is the second pillar of Islam. The prayer starts from Fajar and ends in Isha. Salah is the only thing that we can connect to the Almighty Allah.It doesn’t matter; you have prayed only one Salah or even two.…

[uma1ra]

TREMENDOUS DUA ASKING ALLAH FOR 22 THINGS

On the authority of Ibn ʿAbbas (رضي الله عنه) who said, “I heard the Prophet (ﷺ) supplicating with this:

رَبِّ أَعِنِّي وَلَا تُعِنْ عَلَيَّ، وَانْصُرْنِي وَلَا تَنْصُرْ عَلَيَّ، وَامْكُرْ لِي وَلَا تَمْكُرْ عَلَيَّ، وَاهْدِنِي وَيَسِّرِ الهُدَى إِلَيَّ، وَانْصُرْنِي عَلَى مَنْ بَغَى عَلَيَّ، رَبِّ اجْعَلْنِي لَكَ شَكَّارًا، لَكَ ذَكَّارًا، لَكَ رَهَّابًا، لَكَ مِطْوَاعًا، إِلَيْكَ مُخْبِتًا أَوَّاهاً مُنِيبًا، رَبِّ تَقَبَّلْ تَوْبَتِي، وَاغْسِلْ حَوْبَتِي، وَأَجِبْ دَعْوَتِي، وَثَبِّتْ حُجَّتِي، وَاهْدِ قَلْبِي، وَسَدِّدْ لِسَانِي، وَاسْل��لْ سَخِيمَةَ قَلْبِي

Rabbi a’inni wa la tu’in ‘alayya, wansurni wa la tansur ‘alayya, wamkurli wa la tamkur ‘alayya, wahdini wa yassiril-huda ilayya, wansurni ‘ala man bagha ‘alayya. Rabbij’alni laka shakkaran laka dhakkaran, laka rahhaban, laka mitwa’an, ‘ilayka mukhbitan, aw-wahan muniba. Rabbi taqabbal tawbati, waghsil hawbati wa ajib da’wati, wa thabbit hujjati, wahdi qalbi, wa saddid lisani, waslul sakhimata qalbi

(O Lord! Help me and do not help others against me, support me and do not support others against me, plan for me and do not plan against me, guide me and make guidance easy for me, and help me against those who wrong me. O Lord! Make me grateful to You, make me remember You much, make me fearful of You, obedient to You, humble before You and turning to You. O Lord! Accept my repentance and wash away my sins, answer my supplication, make my proof firm, guide my heart, make my tongue speak the truth, and remove resentment from my heart)

(One of the narrators) Abul-Hasan At-Tanafisi said: “I said to Waki’: ‘Shall I say it in the Qunut of Witr?’ He said: ‘Yes.'”

Note: It is a general dua which can be said anytime.

[Recorded by al-Bukhari in al-Adab al-Mufrad 664 & 665, Abu Dawud 1510, at-Tirmidhi 3551, Ibn Majah 3830, an-Nasai 6/151, Ahmad 3/452, no 1997, Ibn Hibban 3/277, Ibn Abi Shaybah 10/280, Abd b. Humayd 1/236, al-Hakim 1/519 and al-Shihab 2/344, Declared Sahih by al-Albani in Sahih al-Adab al-Mufrad, and Sahih Sunan Abi Dawud 1/414, al-Hakim graded the hadith sahih, al-Dhahabi agreed with him, at-Tirmidhi grades it hasan sahih]

This is a tremendous supplication which contains 22 pleas, all of which are among the most important things for which a slave can ask his Lord. They are also a means to his rectification, happiness and success in this life and the next.

This supplication is of such benefit that al-Bazzar (d. 749) states in his biography of Shaykh al-Islam Ibn Taymiyyah (d. 728), that this particular supplication made up most of his dua’s to Allāh.

Explanation of Hadith

This magnificent supplication is comprised of twenty-two requests and pursuits. These are among the most important pursuits or requests of the servant (of Allah) and the most important means to achieve his Salāh (righteousness) and Sa’adah (happiness and felicity) in the Dunya (worldly life) and the Akhirah (hereafter).

The first of these requests is the saying of the Prophet (ﷺ): ‘My Lord, help me…’ and this is a request for ‘Awn (help and assistance) from Allah, meaning: Grant me the success to remember You, be thankful to You and to worship You in the best manner; and in the face of the enemy, support me with assistance from You and success from You.

The second request is the saying of the Prophet (ﷺ): ‘…and do not help (anyone) against me…’ – meaning: Do not let anyone get the upper hand over me which will prevent me from being obedient to You, whether it be the lower self, which commands one with evil, or the devils from among the human beings and jinn (creatures created from fire).

The third request is the saying of the Prophet (ﷺ): ‘…and grant me victory…’ and this is a request for Nasr (victory), meaning: Make me overcome the disbelievers who are my enemies and the enemies of Your Deen (al-Islām). It has also been said (that its meaning is); Grant me victory over my own lower self which commands me to do evil, since it is my arch enemy.

The fourth request is the saying of the Prophet (ﷺ): ‘…and do not grant (anyone) victory over me…’ – meaning: Do not give anyone of your creatures mastery over me.

The fifth request is the saying of the Prophet (ﷺ): ‘… and make a plan on my behalf …’ – meaning: Cause your plan to overtake my enemies and grant me a safe stratagem, and a correct opinion to achieve safety from their evil and to repulse their traps – in such a way that the enemy will not even be aware of that which You have guided me to among the ways of repulsing their traps and their aggression.

The sixth request is the saying of the Prophet (ﷺ): ‘….and do not make a plan (for my enemies) against me…’ – meaning: Do not guide my enemy to a way of repelling me (i.e. repelling my attack against the enemy).

The seventh request is the saying of the Prophet (ﷺ): ‘…and guide me…’ – meaning: Direct me to the doors of al-Khairat (all kinds of goodness), favor me with al-Ilm an-Nafi’ (beneficial knowledge), and enable me to see clearly the defects and shortcomings of my own self.

The eighth request is the saying of the Prophet (ﷺ): ‘…and make the guidance easy for me (to follow)…’ – meaning: Make easy for me the following of the guidance and traveling along its path, make ready for me the means to doing good so that obedience (to You) will not be a burden and I will not be distracted from al-Ibadah (the worship of You).

The ninth request is the saying of the Prophet (ﷺ): ‘….and grant me victory over those who have wronged me…’ – meaning: Grant me victory over whosoever has wronged me and transgressed against me. This request is a form of being specific after his (ﷺ) previous request: ‘…grant me victory and do not grant (anyone) victory over me…’

Shaykh al-Islam Ibn Taymiyyah (Rahimahullah) said: “So, his (ﷺ) saying: ‘…and grant me victory over those who have wronged me…’ is the supplication of one who is just, not the supplication of a transgressor who says: grant me victory over my enemy Mutlaqan (without exception, i.e. whether I am right or wrong).” [ar-Radd ala-l Bakree’, 1/207]

The tenth request is the saying of the Prophet (ﷺ): ‘…O Allah, make me grateful to You…’ meaning: Inspire me with gratitude to You for Your blessings and favors upon me.

The eleventh request is the saying of the Prophet (ﷺ): ‘…mindful of You…’ i.e. at all times and [in all conditions] standing, sitting and lying upon my side.

The twelfth request is the saying of the Prophet (ﷺ): ‘…in awe of You…’ – meaning: In fear of You in times of prosperity and times of adversity.

The thirteenth request is the saying of the Prophet (ﷺ): ‘…devoted to Your obedience…’ i.e. doing a lot of acts of obedience, and this entails al-Inqiyad (willing submission), al-Imtithal (compliance) and at-Ta’ah (obedience).

The fourteenth request is the saying of the Prophet (ﷺ): ‘…humble and submissive to You…’ – this is from the word al-Ikhbat which means: al-Khushoo’ (submissiveness), at-Tawadu’ (humility) and al-Khudoo’ (obedient). So, the intended meaning is: Make me one who is submissive, humble and obedient.

It is said: ‘He has humbly submitted to Allah’, meaning: he has calmly surrendered to Him, submitted to Him and obeyed (Him). Its sign or indication (in a person) is that he humbles his heart in front of his Rabb (Lord, Creator, Master) due to His Majesty, in humility to Him and total surrender.

The fifteenth request is the saying of the Prophet (ﷺ): ‘…a humble supplicant to You, and ever turning to You in repentance….’ al-Awwah is one who frequently supplicates, humbly begs (Allah) and cries (before Him). Al-Muneeb is the one who repents and turns back to Allah in all of his affairs.

The Prophet (ﷺ) held sufficient in his (ﷺ) saying: ‘…a humble supplicant to You, ever turning to You in repentance…’ to mention these two (characteristics) together, since al-Inabah (turning to Allah in repentance) is inseparable from at-Ta’awwuh (humble supplication) and follows immediately behind it; it is as though the two (characteristics) are one and the same.

Along the same line is the statement of Allah, the Most High:

اِنَّ اِبۡرٰهِيۡمَ لَحَـلِيۡمٌ اَوَّاهٌ مُّنِيۡبٌ‏

“Indeed, Ibraheem was, without doubt, Haleem (forbearing), Awwah (used to invoking Allah with humility), and Muneeb (repentant, to Allah all the time, again and again).” [Soorah Hood, (11):75]

[From a grammatical perspective] advancing the preposition and its object (i.e. the words: ‘to You’) in this sentence, and those that came before it, is to show al-Ihtimām (its importance), al-Ikhtisas (particularization of these acts of worship for Allah) and Tahqeeq al-Ikhlas (the realization of making the worship sincerely for Allah alone).

The sixteenth request is the saying of the Prophet (ﷺ): ‘…My Lord, accept my repentance…’ i.e. by making it valid, by way of fulfilling its necessary conditions and bringing together all of its etiquette.

The seventeenth request is the saying of the Prophet (ﷺ): ‘…and wash away my sins…’ – meaning: wipe away my sins and my misdeeds [i.e. purify me].

The eighteenth request is the saying of the Prophet (ﷺ): ‘…respond to my supplication…’ – ad-Da’wah here means Du’a (supplication, i.e. asking Allah for one’s needs, etc.).

The nineteenth request is the saying of the Prophet (ﷺ): ‘…confirm my argument/evidence…’, i.e. against Your enemies, in this world and in the next; and confirm my speech and my affirmation of the truth, in the world and at the time of being questioned by the two angels (in the grave).

The twentieth request is the saying of the Prophet (ﷺ): ‘…guide my heart…’, i.e. to knowledge of my Rabb (Lord, Creator, Master), and knowledge of al-Haqq (the Truth) and al-Huda (the Guidance) which Allah, the Most High, has commanded us (to accept) and sent the Messengers (Alaihimus-Salam) with.

The twenty-first request is the saying of the Prophet (ﷺ): ‘…make my tongue truthful…’ – meaning: Correct and make upright my tongue so that it does not speak with anything except truthfulness and sound speech.

The twenty-second request is the saying of the Prophet (ﷺ): ‘…and gently remove the hatred/ill will from my chest’– means: Eliminate the ill will from my chest, which includes: its Ghishsh (deceit), its Ghill (hatred, spite), its Hiqd (resentment, rancor), its Hasad (envy), and whatever is similar to this, from among those evil characteristics which come forth from the chest and reside in the heart.

With this brief explanation of what this supplication is composed of, including these significant issues and noble requests, the exalted status of this supplication becomes clear, and that it is one of those supplications which it is befitting (of a believer) to give it his utmost care and to beseech Allāh, the Most High, unceasingly by means of it.

Al-Hafidh al-Bazzar (رحمه الله) mentioned in the biography of Shaykh al-Islam Ibn Taymiyyah (رحمه الله) that he most often supplicated with this supplication. [al-A’lam al-‘Aleeyah fee Manaqib Ibn Taymiyyah’, pg. 37]

[Taken from the book ‘Explanation of Comprehensive Supplications from the Sunnah of the Prophet (ﷺ) (‘Fiqh al-Ad’iyah wal-Adhkār’) Shaykh Abdur-Razzāq ibn Abdul-Muhsin al-Badr]

[herricahyadi]

Pandangan kakak tentang orang yg mengatakan shalat shubuh tidak qunut adalah orang Muhammadiyah, dan apakah NU dan Muhammadiyah adalah aliran agama? Terima kasih.

NU dan Muhammadiyah itu organisasi kemasyarakatan. Bukan aliran agama, fikrah atau bahkan mazhab. Ormas ya kumpulan orang-orang yang punya tujuan sama dan eksis di Indonesia saja. Ormas-ormas ini kadang mengambil fikih yang berbeda menggunakan pendekatan yang berbeda pula. Kemudian karena terbiasa dengan pilihan fikih tertentu, jadilah identik dengan ormas tertentu pula. Padahal aslinya ya karena ada perbedaan metode fikih yang diambil.

Karena mereka adalah ormas tidak ada kewajiban untuk mengikuti mereka sebagaimana kita mengikuti mazhab. Patokan beragama kita bukan dari ormas tapi dari syariat. Jadi, ikuti mereka yang patuh dan menegakkan syariat yang paling dekat.

[hadeth]

عَنْ أَبِي هُرَيْرَةَ ـ رضى الله عنه ـ قَالَ كَانَ النَّبِيُّ صلى الله عليه وسلم يَدْعُو فِي الْقُنُوتِ ‏ "‏ اللَّهُمَّ أَنْجِ سَلَمَةَ بْنَ هِشَامٍ، اللَّهُمَّ أَنْجِ الْوَلِيدَ بْنَ الْوَلِيدِ، اللَّهُمَّ أَنْجِ عَيَّاشَ بْنَ أَبِي رَبِيعَةَ، اللَّهُمَّ أَنْجِ الْمُسْتَضْعَفِينَ مِنَ الْمُؤْمِنِينَ، اللَّهُمَّ اشْدُدْ وَطْأَتَكَ عَلَى مُضَرَ، اللَّهُمَّ سِنِينَ كَسِنِي يُوسُفَ ‏"‏‏.‏ صحيح البخاري ومسلم حديث ٢٩٣٢ - ٦٧٥

Narrated Abu Huraira: The Prophet (paece be upon him) used to recite the following invocations during Qunut: "O Allah! Save Salama bin Hisham. O Allah! Save Al-Walid bin Al-Walid. O Allah! Save `Aiyash bin Rabi`a O Allah ! Save the weak Muslims. O Allah! Be very hard on Mudar tribe. O Allah! Afflict them with years (of famine) similar to the (famine) years of the time of Prophet Joseph." Sahih al-Bukhari 2932 In-book reference : Book 56, Hadith 145 - Sahih Muslim 675c In-book reference : Book 5, Hadith 375

قنوت في تعريف الفقهاء هو : " اسم للدعاء في الصلاة في محل مخصوص من القيام " .

وهو مشروع في صلاة الوتر بعد الركوع على الصحيح من قولي العلماء .

ومشروع إذا نزلت بالمسلمين نازلة فيدعو بعد الرفع من الركوع في آخر ركعة من كل فريضة من الصلوات الخمس ، حتى يكشف الله النازلة ، ويرفعها عن المسلمين. انظر كتاب تصحيح الدعاء للشيخ بكر أبو زيد ص 460

وعند القنوت للنوازل يدعو بما يناسب الحال كما ورد عن النبي صلى الله عليه وسلم أنه لعن قبائل من العرب غدروا بأصحابه وقتلوهم ، ودعا للمستضعفين من المؤمنين بمكة أن يُنجيهم الله تعالى , وورد عن عمر أنه قنت بهذا الدعاء : ( اللهم إنا نستعينك ونؤمن بك ، ونتوكل عليك ونثني عليك الخير ولا نكفرك ، اللهم إياك نعبد ، ولك نصلي ونسجد ، وإليك نسعى ونحفد ، نرجو رحمتك ونخشى عذابك ، إن عذابك الجدَّ بالكفار مُلحق ، اللهم عذِّب الكفرة أهل الكتاب الذين يصدون عن سبيلك " رواه البيهقي 2/210 وصححه الألباني في الإرواء 2/170 وقال الألباني : ( هذه الرواية ) عن عمر في قنوت الفجر ، والظاهر أنه في قنوت النازلة كما يُشعر به دعاؤه على الكفار .

فإن قلت : هل يمكنني أن أدعو بغير ما ذُكر ؟

فالجواب : نعم ، يجوز ذلك ، قال النووي في المجموع (3/497) : الصحيح المشهور الذي قطع به الجمهور أنه لا تتعين بها ( أي بهذه الصيغة ) ، بل يحصل بكل دعاء. أ.هـ

وبما أنَّ الصيغة الواردة لا تتعين بذاتها، والنبي صلى الله عليه وسلم لم يدع بها، فلا حرج من الزيادة عليها، قال الشيخ الألباني رحمه الله : " ولا بأس من الزيادة عليه بلعن الكفرة ومن الصلاة على النبي صلى الله عليه وسلم، والدعاء للمسلمين "  قيام رمضان للألباني 31.

 بقي معنا مسألة مهمة وهي : هل دعاء القنوت يكون قبل الركوع أم بعده ؟

الجواب : " أكثر الأحاديث والذي عليه أكثر ��هل العلم : أن القنوت بعد الركوع , وإن قنت قبل الركوع فلا حرج ، فهو مُخير بين أن يركع إذا أكمل القراءة ، فإذا رفع وقال : ربنا ولك الحمد قنت ... وبين أن يقنت إذا أتم القراءة ثم يُكبر ويركع ، كل هذا جاءت به السنة "انتهى كلام الشيخ محمد ابن عثيمين رحمه الله من الشرح الممتع 4/64. الإسلام سؤال وجواب

 يُشْرَع الدعاء للمسلمين المُسْتَضْعَفين في أي مكان، فمِنْ هَدْي النبي صلى الله عليه وسلم وسنته القنوت والدعاء في النوازل والشدائد. قال ابن تيمية: "وشُرِعَ القنوت والدعاء للمؤمنين والدعاء على الكافرين.. فيُشْرَع أن يقنت عند النوازل يدعو للمؤمنين ويدعو على الكفار في الفجر وفي غيرها من الصلوات.. وينبغي للقانت أن يدعو عند كل نازلة بالدعاء المناسب لتلك النازلة".  وقال ابن القيم في "زاد المعاد": "إنما قنت عند النوازل للدعاء لقوم، وللدعاء على آخرين، ثم تركه لما قدم من دعا لهم، وتخلصوا من الأسْر، وأسلم من دعا عليهم وجاؤوا تائبين، فكان قنوته لعارض، فلما زال ترك القنوت".  وقال الطيبي: "فيه دليل علي جواز القنوت في غير الوتر، وعلي أن الدعاء لقوم بأسمائهم وأسماء آبائهم لا يقطع الصلاة، وأن الدعاء علي الكفار والظلمة لا يفسدها". وقال العيني في شرح البخاري: "وفيه الدعاء على الظالم بالهلاك، والدعاء للمؤمنين بالنجاة".  وقال ابن عثيمين: "القنوت في النوازل مشروع في جميع الصلوات كما صحَّ ذلك عن النبي صلى الله عليه وسلم". اسلام ويب

Hadith Translation/ Explanation : English French Spanish Turkish Urdu Indonesian Bosnian Russian Bengali Chinese Persian Tagalog Indian Vietnamese Uyghur Hausa : https://hadeethenc.com/en/browse/hadith/8297

[dadaszdkh]

İmam Əli (ə.s) «Namazda qunut və səcdələri uzatmaq insanı cəhənnəm əzabından xilas edər».

[religion-is-a-mental-illness]

https://quranx.com/Hadith/IbnMajah/DarusSalam/Volume-4/Book-24/Hadith-2794

It was narrated that ‘Amr bin ‘Abasah said: “I came to the Prophet (ﷺ) and said: ‘O Messenger of Allah, which Jihad is best?’ He said: ‘(That of a man) whose blood is shed and his horse is wounded.’”

https://quranx.com/Hadith/Nasai/DarusSalam/Volume-3/Book-23/Hadith-2527

It was narrated from 'Abudullah bin Hubshi Al-Khath 'ami that the Prophet was asked: "Which deed is best?" He said: "Faith in which there is no doubt, Jihad in which there is no stealing of the spoils of war, and Hjijatun Mabrurah."[1] It was said: "Which prayer is best? He said:"That in which there is ling Qunut (standing)." It was said: "Which charity is best?" He said: "The poor's night." It was said: "Which Hijrah (emigration) is best?" He said: "One who shuns (Hahara) that which Allah has forbidden." It was said: "One who strives against the idolaters with his life and his wealth. "It was said: "Which death is best?" He said: "One who sheds his blood while his horse's feet are cut with swords."

Which is why this image, while imperfect, is still resonant.

Apparently, yet another definition of "decolonization" is "jihad."

Don't tell me this has nothing to do with religion. Hamas needs to be eliminated like ISIS and Al-Qaeda. Not just for Israel but for Palestine.

[zarabinwa]

Qunut Nazilah untuk Palestina

اَللّٰهُمَّ إِنَّا نَسْتَعِيْنُكَ وَنَسْتَغْفِرُكَ وَنَسْتَهْدِيْكَ، وَنُؤْمِنُ بِكَ وَنَتَوَكَّلُ عَلَيْكَ، وَنُثْنِيْ عَلَيْكَ الْخَيْرَ كُلَّهُ، نَشْكُرُكَ وَلَا نَكْفُرُكَ، وَنَخْلَعُ وَنَتْرُكُ مَنْ يَفْجُرُكَ. اَللّٰهُمَّ إيَّاكَ نَعْبُدُ وَلَكَ نُصَلِّيْ وَنَسْجُدُ وَإِلَيْكَ نَسْعَى وَنَحْفِدُ نَرْجُوْ رَحْمَتَكَ وَنَخْشَى عَذَابَكَ، إنَّ عَذَابَكَ الْجِدَّ بِالْكُفَّارِ مُلْحِقٌ. اَللّٰهُمَّ ثَبِّتْ إِخْوَانَنَا اْلمُجَاهِدِيْنَ فِي فِلِسْطِيْنَ، خُصُوْصًا فِيْ غَزَّةَ، وَاحْقِنْ دِمَائَهُمْ. اَللّٰهُمَّ عَلَيْكَ بِالْيَهُوْدِ، الصُهْيُوْنِيِّيْنَ الْمَلْعُوْنِيْنَ، وأَنْزِلْ غَضَبَكَ عَلَيْهِمْ. اَللّٰهُمَّ انْصُرْ دِيْنَكَ وكِتَابَكَ وَسُنَّةَ نَبِيِّكَ مُحَمَّدٍ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ

Artinya,"Ya Allah, kami memohon pertolongan-Mu, pengampunan-Mu, dan petunjuk-Mu. Kami beriman kepada-Mu, bertawakal kepada-Mu, dan bersyukur atas segala kebaikan-Mu. Kami bersyukur kepada-Mu dan tidak kufur kepada-Mu. Kami menjauhi orang-orang yang mendurhakai-Mu. Ya Allah, kami hanya beribadah kepada-Mu, bersujud dan berdoa kepada-Mu. Kami berusaha dan bergerak dengan harapan rahmat-Mu dan rasa takut akan siksaan-Mu. Kami menyadari bahwa azab-Mu yang berat menimpa orang-orang kafir. Ya Allah, kuatkan saudara-saudara mujahidin kami di Palestina, terutama di Gaza, dan lindungi mereka. Ya Tuhan, hukumlah orang-orang Yahudi Zionis yang berdosa, dan tunjukkan murka-Mu kepada mereka. Ya Tuhan, bantu agama-Mu, kitab-Mu, dan sunnah Nabi-Mu, Muhammad. Semoga Allah melimpahkan rahmat dan kedamaian atas beliau."

[my-islam-reminder]

Narrated Anas رضی اللہ عنہ :

During the time of Holy prophet (ﷺ) Qunut used to be recited in the Maghrib and the Fajr prayers.

Narrated by Sahih Bukhari in his bookImam Bukhari

Hadith (Sahih)

[basterarusdi]

Hafalan Mudah Doa Qunut Subuh Anak

[sahriannisa]

PALESTINA DALAM DOA

Qunut Nazilah, kangen banget rasanya. Biasanya, memasuki pertengahan Ramadan, beberapa jamaah tarawih ada yang memakai qunut di rakaat terakhir salat witir.

Qunut di Ramadan kali ini rasanya dalem banget. Langsung merinding saat imam membacakan salat dengan tartil dan alunan syahdu. Suaranya bergetar. Saat kata "Filistin" terucap, air mata nggak terbendung. Bulir besar jatuh, lalu yang kecil, sampai benar-benar basah dan harus diusap. Isak dan sengguk masih bisa tertahan.

Tangis itu rupanya karena ketidakmampuan membantu mereka. Bingung dengan diamnya dunia---terutama negara yang notabene punya kuasa untuk menyuarakan perdamaian. Bingung karena tidak tahu harus membantu bagaimana. Bingung sebenarnya bagaimana inginnya Allah yang harus dilakukan hamba-Nya.

Qunut itu juga seolah jadi kabar bahwa saudara kita di Palestina masih berperang di tengah gempuran kedzaliman. Qunut itu jadi sebaik-baik pengingat tentang Palestina dan segala yang meliputinya.

Palestine will be free!

[questionsonislam]

What are the things that a woman who is in menstruation or in puerperium cannot do? Is a woman allowed to read the Quran when she is in menstruation?

It is haram for the women who are in menstruation or in puerperium to enter mosques unless there is an obligation.

The things that are forbidden for a woman in menstruation to do are as follows:

1. A woman who is in menstruation or in puerperium does not perform any prayers.

It is forbidden (haram) for women to perform prayers when they are in the state of menstruation or puerperium. (1) They do not have to perform those prayers when they are clean. Allah Almighty removed such a responsibility due to His grace and generosity.

The religion of Islam is really a religion of ease. We see this principle of ease clearly in the decree related to the prayer responsibility of the women who are in menstruation or in puerperium. For, the state of menstruation is something troublesome that women suffer every month and that keep them busy for about a week. They miss many prayers during this period.

It is known that a woman is busy with the cleanliness and care of the house along with serving her husband and children. It is clear that it will be very difficult for her to perform the prayers that she has to miss during her menstruation period afterwards as qada.

The same thing is valid for the state of puerperium. It is obvious that it will be difficult for a woman who abandoned prayers for 20, 30 or even 40 days to perform those prayers later. Islam, which is a religion sent as mercy to the realms, does not hold women responsible for the prayers that they do not perform during the state of menstruation and puerperium.

It is haram for women who are in the state of menstruation and puerperium to perform prayers but it is permissible for them to glorify Allah, to mention His names and attributes and to pray to Him. It is even regarded mustahab for a woman who is in the state of menstruation and puerperium to make wudu when it is time for prayer and to sit facing the qiblah for a period of time as long as a prayer takes and glorify Allah, say salawat and prayers if it possible and if she has enough time. Thus, she will not forget her Lord and will not miss the pleasure of worshipping; she will also show how enthusiastic she is about worshipping Allah if she could. It is understood from narrations that such a woman will receive the reward of the best prayer she has performed due to her good intention.

2. It is forbidden for women who are in the state of menstruation and puerperium to perform fasting just like prayers. However, unlike prayers, they have to perform fasting after they are cleaned because fasting is not performed during the whole year unlike prayers but only one month; therefore, a few days of fasting will not be very difficult for women to perform after they are cleaned. Thus, women are not asked to perform the prayers that they miss during the state of menstruation and puerperium but they are asked to perform fasting that they miss. Hz. Aisha states the following regarding the issue:

“When we were in the state of menstruation and puerperium, the Messenger of Allah (pbuh) ordered us to perform fasting that we missed later. He did not order us to perform the prayers that we missed.” (2)

3. It is haram for a woman who is in the state of menstruation and puerperium to read the Quran. The Messenger of Allah stated the following regarding the issue:

"A woman who is in the state of menstruation and puerperium cannot read the Quran."(3)

It is permissible for women who are in the state of menstruation and puerperium to read various prayers like the qunut prayer, to glorify Allah and to say salawat for the Prophet. Women who are in the state of menstruation and puerperium cannot read the Quran but they can listen to it.

4. It is haram for women who are in the state of menstruation and puerperium to touch the Quran. Let alone the whole Quran, it is even haram to touch one verse or one word of a verse.

A woman who teaches the Quran must leave it to somebody else to teach the Quran if she starts to menstruate. If there is nobody else to do it, it becomes permissible for her to go on teaching the Quran according to Hanafi scholars Karhi and Tahawi. Imam Karhi says it is permissible for a woman teacher to continue teaching the Quran in the form of separate words when she is in menstruation and Tahawi says in the form of half verses.

5. It is haram for women in the state of menstruation and puerperium (or janabah) to enter mosques unless it is obligatory. For, the Prophet stated the following regarding the issue:

"I do not render it halal for a person who is in menstruation and who is in the state of janabah to enter the mosque."(4)

6. It is also haram for a woman who is in the state of menstruation and puerperium and for a woman or man who is junub to circumambulate the Kaaba, the qiblah of believers. (5)

7. It is haram for a woman who is in the state of menstruation and puerperium to have a sexual intercourse with her husband. Such an intercourse is regarded as one of the major sins. The following is stated in the Quran: “They ask thee concerning women's courses. Say: They are a hurt and a pollution.”

"…So keep away from women in their courses, and do not approach them until they are clean..." (al-Baqara, 2/222)

The following hadith reported by Anas explains the meaning of the order ‘do not approach women’ mentioned in the verse:

“Jews did not eat or drink together with women when they were in menstruation. The Prophet stated the following regarding the issue:

– Do whatever you do with them except sexual intercourse.” (6)

It is not religiously and medically permissible to have sexual intercourse with a woman who is in the state of menstruation and puerperium. The woman is regarded as ill in those states. She needs elaborate care and cleaning then. She should avoid being tired and she should rest as much as possible.

Besides, the strong smell a menstruating woman emits can cause her husband to feel disgusted. Therefore, the sexual intercourse during this period can cause the husband to feel disgusted against her and can also cause some gynecological diseases.

For instance, one of the important causes of the uterine cancer seen frequently in women in Europe today has been determined as having sexual intercourse with their husbands when they are in menstruation. It is haram for a man to approach his wife when she is in menstruation; it is also haram for a woman to give consent to it. If a husband and wife have a sexual intercourse, both of them have to repent. In addition, it is necessary for them to give one or half a dinar of gold or the equivalent to the poor. [One dinar is a gold coin equal to one mithqal (4 gr.)]

It is not permissible to sleep in a separate bed away from the woman when she is in menstruation. Such an attitude exists in the belief of Jews. Jews did not sleep in the same bed as menstruating women and they did not even eat together with them. They even used different towels. Islam abolished this unjust custom, which disdained women; Islam does not even regard it makruh to sleep in the same bed as a menstruating woman, to eat the food that she has cooked and to use the same towel. Hz. Aisha stated the following:

“When I was in menstruation, the Prophet put his blessed head on my lap and recited the Quran.” (7)

“When I was in menstruation, I combed the hair of the Messenger of Allah.” (8)

It is understood from those hadiths that women in menstruation are not najis (materially dirty). Those who are in puerperium are not najis, either. Those states are spiritual obstacles that prevent them from performing some religious duties.

Footnotes:

1. Hadiths related to the issue exist in Kutub as-Sitta. Naylul-Awtar, 1, 279-280.

2. See also Subul as-Salam, 1, 105 along with the narrations in the previous footnote.

3. Tirmidhi, Taharah, 98,111; Nasai, Taharah, 170; Ibn Majah, Taharah, 105; Darimi, Wudu' 103.

4. Abu Dawud narrated it.

5. Bukhari and Muslim narrated it from Hz. Aisha.

6. See Muslim, Hayd 16; Nasai, Taharah, 18.

7. Bukhari, Hayd, 2, 3; Nasai, Taharah, 173, 174.

8. Bukhari, Hayd 2; Muslim, Hayd 8; Nasai, Hayd 21.

[allthebadthingsinfairytale]

Semalem gue dan keluarga gue i’tikaf di masjid Istiqlal. Keluarga gue memang biasanya setiap tahun menyempatkan buat i’tikaf di sana, tapi udah beberapa tahun ini (sejak covid tepatnya), kami ga i’tikaf di sana lagi. Karena udah lama banget, jadi akhirnya kemarin keluarga gue nyoba i’tikaf lagi di sana. Wah, ternyata masjid Istiqlal tambah bagus ya. Udah banyak yang dibenahi, kayak parkiran, tempat penitipan sendal, juga kamar mandi dan tepat wudhu juga lebih bersih. Tapi sayang sih kamar mandinya kenapa ga ditambah ya? Padahal jamaahnya yang melakukan i’tikaf di sana makin banyak.

Semalem pun masjid Istiqlal rame banget dengan orang-orang yang mau melakukan ibadah tarawih dan i’tikaf. Iya, berbeda dengan tahun-tahun sebelumnya, kali ini keluarga gue juga nyobain tarawih di sana. Biasanya kami tarawih dulu di masjid dekat rumah, baru berangkat ke Istiqlal. Tapi karena ummi pengen nyobain tarawih di masjid Istiqlal, jadi kami berangkat dari sore supaya kebagian sholat tarawih di sana.

Pas mau tarawih, ada pengumuman dari DKM-nya, ternyata di masjid Istiqlal sholat tarawihnya 23 rakaat. Baru tau gue. Gue kebiasaan sholat di masjid deket rumah yang cuman 11 rakaat, jadi jiper juga pas denger pengumumannya, ‘kuat gak ya gue?’ Seumur-umur kayaknya gue belum pernah sholat tarawih 23 rakaat, jadi gue sangsi akan kemampuan gue buat mengikuti sholat tarawih 23 rakaat sampe tuntas. Akhirnya kata ummi kalo ga kuat ya ikut sampe 8 rakaat aja. Okelah kalo gitu. Dan akhirnya sholat tarawih dimulai.

Eh, ternyata oh ternyata, sholatnya kilat banget! Bener-bener sat set sat set. Gak kayak di masjid deket rumah gue yang selalu baca surat panjang. Kalo begini mah, gue ga masalah lanjut sampe 23 rakaat, hehe. Akhirnya gue lanjutin aja deh sampe 23 rakaat. Tapi ternyata banyak juga jamaah yang cabut begitu rakaat ke 8 selesai. Yaudah cabut begitu aja, gaada yang protes, gaada yang debat, adem.

Gue jadi inget mantan gue dulu yang ngedebat gue gara-gara keluarga gue sholat tarawihnya 11 rakaat doang. Ga tau kenapa dia ga terima kalo gue sholatnya 11 rakaat doang. Padahal gue udah bilang gue mah ngikutin masjid tempat gue sholat aja, ya gue dari dulu sholatnya di situ, jadi ya dari dulu gue sholatnya 11 rakaat. Terus dia malah mempertanyakan kenapa masjid langganan gue itu milih buat sholat tarawih 11 rakaat. Setau gue kan yang 11 rakaat itu ngikutin Rasulullah SAW, dan yang 23 rakaat itu ngikutin Umar RA, ya gue jawab aja begitu. Eeehh dia malah ngatain yang sholat tarawihnya 11 rakaat palingan cuman males doang tapi pake alibi ngikutin Rasulullah SAW, wkwkwk.

Oh, iya, jelas. Gue mah emang males. Ga kebayang deh gue kalo harus sholat 23 rakaat dengan bacaan surat-surat panjang ala imam di masjid langganan gue. Tapi kalo 23 rakaatnya ternyata sengebut di masjid Istiqlal mah, ayo, gue jabanin! Ya kan emang gue males, jadi nyari ibadah yang gampang-gampang aja. Tapi apakah etis kalo dia ngatain semua orang islam yang memilih sholat tarawih 11 rakaat itu males?? Yakali deh. Gue udah putus asa banget tuh meladeni mantan gue yang terus ngedebat gue.

Mana debatnya jadi ke mana-mana, ke semua perbedaan cara kami berdua beribadah. Kayak dia qunut, gue ngga. Menurut dia kalo haid ga boleh baca qur’an, menurut gue boleh. Gue udah males banget di situ, menurut gue hal kayak gitu mah udah ga usah didebatin. Intinya gue sama dia beda fiqih yang diikutin aja, udah. Yang penting kan masih sama sama islam, masih satu aqidah. Tapi dia malah ga terima dan ngatain gue sesat. Bangsat 😂

Mana sampe bawa-bawa ortu gue, dibilang sesat juga sama dia gara-gara gue bilang gue ngikutin yang diajarin ortu gue aja. Ya gak terima lah gue ortu gue dibilang sesat. Buset, udah kayak paling alim aja lu dibanding ortu gue, wkwkwk. Perdebatan semakin alot guys. Gue tuh debatnya udah bukan permasalahin siapa yang bener siapa yang salah (karena fiqih ga ada yang salah), tapi gue cuman ngebelain ortu gue yang dia bilang sesat. Tapi dia malah masih ngotot ngedebatin kalo fiqih yang gue ambil itu salah 😌😌😌

Karena gue ga kuat dan ga bagus juga kan ya debat kusir kayak gitu, akhirnya gue bilang aja, “iyadeh lo yang bener. Lo emang top, yang lain bengbeng” Ga gitu deng. Tapi intinya gue ngalah guys, karena cara menyudahi perdebatan dengan orang goblok emang cuman itu. Sampe sekarang gue masih trauma dengan perdebatan agama, hhhhhhh. Benci banget gue sama orang yang suka nyesat-nyesatin, kafir-kafirin orang yang ga sepaham fiqihnya sama dia. FIQIH LOH YA, BUKAN AQIDAH!

Dahlah kan gue jadi malah flash back tuh pas lanjutin tarawih. Gara-gara setan, eh, mantan satu itu 🙃🙃🙃

[raihanielkhlisa]

sit, then cry. i see your smile..

smile, then cry. i hear the sound of sobbing

speak, and cry. i feel your agony

pray, and cry again. i hope your sabr give you jannah

take a deep breath...qunut nazilah is over

cry, cry, and just cry..

i cry for my sins.

poor me.