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It is re- flected from jamaah statement that their motivation to come to the majelisshalawat is for learning or study to enrich their religious knowl- edge. As ulama, religious knowledge is the ab- 33 Interview with Athiful Khoiri, November 20, They will never be a great ulama if do not master religious knowledge.
Religious knowledge of Habib Syech, habib Luthfi, and Cak Nun is the result of their educational background. Habib Syech for example, while was doing his business, he learned from prominent ulama in Saudi Arabia. Similar with him, HabibLuthfi also learned from religious teach- ers in haramain Mecca and Madina. He also studied in many pesantrens.
Does not much different with the two ulama, Cak Nun also got his reli- gious knowledge from pesantrens and religious based schools. Cak Nun is also cultural figure who very active in writing. He has done many works. HabibLuthfi, although not as productive as Cak Nun, also writes some influential works. Beautiful voice and music skill None deny that the three majelis shalawat leaders are blessed with golden voice.
Habib Syekh has very beautiful voice and able to astonishing thou- sands people. Some TV and radio stations play shalawatan songs from their albums. CDsand DVDsare also sold out in public market. Those are the evidences that their way on dakwah is acceptable for people.
Rhetoric and communication skill Habib Syech, Habib Luthfi and Cak Nun have excellent rhetoric and communication skill. Although they never conduct special course on it, such as public speaking course and so forth, they master it very well. Their speech astonished people so the audience will not move from their seats. Cak Nun, for example, has fluent rhetoric.
He is a good orator. His speech is very strong and expressive. He also has goodsense of humor, so 16 Healthy-minded religious phenomenon in shalawatan Sekar Ayu Aryani the atmosphere is quiet good. Sometime he looks like comedian, but sometimes charismatic. Smart jokes often adorn his speech.
Many audi- ences laugh out loud when listen to his speech. Therefore, almost none who fall asleep when listening his speech. At the late of night to very early morning, number of audience is not lessening but summing up. Although their rhetoric is not as strong as Cak Nun, they are also able to astonish people. Habib Luthfi usually calm while speaking, but touch people heart impulsively. It is probably because his sufism approach. He is a mursyid, a great teacher in tarekat. Different with Habib Luthfi, Habib Syech gives less speech but spent much time to sing shalawat.
Although only spends limited speech, he looks powerful when gives speech. Audience enthusiasm Audiences of shalawatan are not coming from a region where it takes place, many of them are from other cities.
They voluntary spend a lot of money for transportation and accommodation. Some audiences stay in a luxury hotel a night before the shalawatan event be hold. Their enthusi- asm is also expressed with their early attendance to the spot where the event takes place. They try to go as earliest as they can just to have a front seat. They ungrudgingly sit on the floor just to get closer while listen to the tausiyah sermon and chant shalawat.
Sometime they neglect sun burn and rain. Besides that, their enthusiasm is also expressed in their seriousness to chant shalawat. They sing together while raise their both hands up as expression of begging to God.
In a great performance, many audiences hoist flag of majelis shalawat. The atmosphere is not quite dif- ferent with a mega concert of big music band. Audiences seem to be happy, joyful, and satisfied. This research find- ings about the three majelis shalawat based on healthy-mindedness charac- teristics are mentioned as follow: Optimistic and happy Body gesture for piousness is often identical with calm, lack of moving, and casting the head down.
It seems socially constructed that the high level of religiosity should be expressed in that way. In other words, cheer- ful, joyful, and happy are not expression of mature religiosity. It is differ- ent with healthy-mindedness point of view, in which happy and optimis- tic are the main features of healthy-mindedness religiosity.
Flourishing majelis dzikir with tazkiyatun nafs characteristic in s to s, escalates the method of dakwah that is characterized by sad- ness, cries, and moan of prayer. Feeling abject,be nothing in front of God, dread of afterlife and hell tortures, feeling impolitic, far from god, and so on, are the main themes of dakwahwith tazkiyatunnafs inclina- tion. This method was very popular and won people attention, especially those who are urban and educated residences.
However, people who dis- like that method were not a little. Therefore the emergence of majelis shalawat fulfills some people needs for another kind of dakwah that dif- ferent with tazkiyatun nafs trend. Majelis shalawat is more identical with atmosphere of happiness with songs and shalawat. Sekar Ayu Aryani than self-judging, fear, and pessimistic. During observation, phenomena of healthy-mindedness are obviously uttered by jamaah when they sing, moving they shoulders and head, along with the sound of music hadrah and Kyai Kanjeng.
Happiness and free from burden are expressed on the faces of jamaah.
This happiness is one of important reason that reattracts them to come over and over again to majelis shalawat. Some of them proclaim that they love the happy atmosphere. The same phenomena happen among Jamaah of Habib Syekh, espe- cially for his fanatic fans namely Syekher Mania.
According Habib Syekh, this method of dakwah is a strategy to promote Islam in a sweet way. Extrovert Extrovert personality usually characterized with openness, happy, easy to interact with others, honest, and brave to confess own fault. Majelisshalawat and its teaching has this pattern. Extrovert character also appears in their openness to accept others.
It is obviously happen in majelis shalawat Habib Syech and Cak Nun when they ask jamaah to go on the stage, to sit with him during the event. Inside the jamaah community, extrovert character is also constructed through borderless interaction since all jamaah, no matter who they are, are positioned equally. Majelis shalawat recognizes the grey area; it does not see every problem only in black and white dichotomy option. Ability to accommo- date the weakness of other is a characteristic in majelis shalawat theology.
The leader used to understand that many people in society are lay and non-expert in religious knowledge. While, the way to lead them into brighter and enlightened people will not succeed if practicing hard and coercive method.
Therefore, the leader of majelis shalawat usually prior sympathy, humanize, and respectful ways, even to the other different perspectives.
Through this way, the first part to be attracted is the heart. When the heart already felt glad, comfort, and interested, it continues with injection of the content or religious knowledge.
This process is im- possible to be conducted when the theology is rigid. Therefore every majelisshalawat prefer to use more free type of theology. The free theology is usually respect local culture and tradition. It does not against the culture frontally, but tries to color it smoothly. It does not reject influences from other cultures but screen and respond to it posi- tively. With a free theology, people usually more inclusive and tolerant to the others.
These characters already exist in majelis shalawat. No wonder if majelis shalawat seems easy to attract lay people. People do not worry and feel comfort because they believe that no blaming and judging in this majelis. They optimistic to be knowledgeable and will be guided in improving faith and goodness in their life. Conducive for the phases of religious growth Majelis shalawat becomes a very conducive garden for religious growth.
The three former characteristics—optimistic and happy, extrovert, and free theology- creates special atmosphere inside majelis shalawat. Jamaah 20 Healthy-minded religious phenomenon in shalawatan Sekar Ayu Aryani always feel welcome, no worry of blaming and judging, feel always in brotherhood and sisterhood, enjoy openness milieu, cheerful, and fun with music, poetry, shalawat, and teaching that enlightening and enter- taining.
Motivation of jamaah shalawatan Description above discusses external aspects of jamaahshalawatan. Follow- ing is explanation about internal aspects for jamaahshalawatan, particu- larly their motivation.
Motivation in this discussion includes motivation among jamaah of majelisshalawatHabibSyech, HabibLuthfi, as well asCak Nun. Religious escapism One of motivation that was found among jamaah is motivation to move depressed psychological condition into composed and happy condition. This new psychological condition may temporary occur and probably persists for long period. Temporary calm down is usually achieved when someone wanders in dzikir and shalawat. Therefore, shalawatan is merely temporary solution, just escapism.
Realizing these facts, the leader of shalawat and his team want to make sure that shalawatan is not merely temporary solution.
They add the event with more contents. They combine exciting part and tausiah sermon. In tausiah, jamaah are usually asked to realize certain problem that probably being faced by jamaah at that time.
Practically, tausiah runs as psycho- therapy with Gestalt method. Tausiah utilizes to recall problems that disturbing psychic, after that, the best solutions are offered.
Play projection is a method implemented to jamaah by displaying traumatic experience that probably has been pulled to other side by jamaah. The preacher usually tells story of apostles shahabat nabi , the saints waliyullah , and other good per- sons shalihin, habaib, asatid. Through this method, traumatic experience can be drawn to present time, without feeling judged. By lesson learnt in the story, jamaah listen offered solution for their problems. After solu- tion are given, the preacher also givehope.
The heart that full of hopesis covered by happiness through chanting shalawat.
This method is obvi- ously practiced by majelis shalawat, particularly by Habib Luthfi. In majelis shalawat led by Cak Nun, the same method actually is also implemented. Never forgot, Cak Nun also prays for everyone. Cak Nun prayer sounds so straightforward and based on real needs of jamaah.
Habib Syech also does the same way in closing prayer after performance. The prayer that represents the heart voices of lay people make everyone who listen it feeling much love to Habib Syech, therfore they become loyal follower for Habib Syech. The slogan de- rived from hadith is lifetime. Sekar Ayu Aryani where many people take some for drink the knowledge. Therefore, wher- ever ulama makes majelis, there many thulab students come to get the knowledge or to understand deeper the knowledge that they already got.
Even, Habib Luthfi and Cak Nun are known as active writers who religious and nationalist. Let us look at the question in another way. First of all let us look at the 'nearness' of Allah to human beings: 16 We created man and We know what dark suggestions his soul makes to him and We are nearer to him than his jugular vein.
Next let us find out how Muhammad fits in with the greater plan of Allah with respect to 'proximity': 6 The Nabee Prophet is closer to the believers than their own selves and his wives are their mothers. Blood-relations among each other have closer personal ties in the book of Allah than the brotherhood of believers and Muhajirs: nevertheless do what is just to your closest friends: such is the writing in the book of Allah. In other words, our 'self' is further from us than Muhammad. Our 'self' is even further from Allah than it is from Muhammad.
Therefore to 'reach' Allah we must first 'reach' Muhammad! How do we 'reach' Muahmmad? We have to send greetings of peace and say blessings or Salawat or Darood upon Muhammad. Let us look at in another way. We have sent you as a witness a bearer of glad tidings and a warner 46 And as one who invites to Allah's Grace by His leave and as a lamp spreading light. In the second reference, Allah sent Muhammad as a lamp spreading light. Therefore Muhammad is the lamp that spread the light to the other Messengers of Allah even before his earthly life.
If the lamp is extinguished, then from where are we to receive the light? So how can the lamp be extinguished?
Also in the above reference we find that Allah has sent Muhammad as a witness. A witness is one who has observed or is observing! The community of Muhammad is still present, or at least I think it is! So how can Muhammad be a witness over his community if he is dead?
Here is another proof from the Quran: 40 Allah is never unjust in the least degree; if there is any good done He doubles it and gives from His own presence a great reward. They do not believe in the Hadees and they do not believe in sending blessings Salawat or Darood on Muhammad. They do not even believe in the finality of Muhammad as the Messenger of Allah. So let as look at the word Salawat. What is As Salawat? As Salawat is the blessing.
Is it not strange that Salah is spelt exactly the same as Salawat? In order to understand Salawat we must look at Salah. We have already covered Salah in a separate article on this site. In other words, we have to write the name AHMAD The Nabee Prophet is closer to the believers than their own selves so that is one form of nearness of Muhammad to us than our own selves. Marhaban Ya Nurul Aini Ya Zahro Allah Allah Laka Ya Robb Fitur: Kumpulan Sholawat Nabi.
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