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Language: en
Today's meeting is the same as tomorrow, so those who already hold the book, we will immediately enter the continuation of yesterday's discussion.
Yesterday we discussed the issue of ablution, and now we enter the issue of prayer.
And it starts on page twenty-five.
Of the books that have been distributed, of course -
the author said, the nature of the Prophet's prayer from takbir to greetings, the first is the problem of purification.
If you want to pray, a Muslim is required to purify himself first from minor hadas or major hadas.
It is said that hadas minor, is when people have urinated -
- exhale, or defecate.
That means he is in a state of ablution canceled. Here he must return to the purification with ablution, -
- or major hadas. Big Hadas means bathing in junub.
While minor hadas will be lost with ablution, while major hadas must bathe junub.
Let him complete his ablution, as did the ablution of the Prophet , which we explained in the previous meeting.
This is the first condition, must be holy. The meaning of holy is the body, clothes, place of prayer, it is from all kinds of dirt and unclean.
The second, it is recommended to have silk, and silk is a barrier or barrier.
"He starts by making something as silk or a barrier or barrier, where He prays with it -
- or faces it."
As footnote number one, HR (Hadith narrated by Bukhari).
"This he does when he becomes an imam" -
"This is done when he becomes an imam or he prays alone"
And the height of silk, according to the sunnah of the prophet is based on centimeters forty-six point two centimeters.
As explained in the book Al-Qaul Al-Mubin Fi Akhta Al-Mushallin.
If people pray in congregation, then the 'silk' is the priest.
So for example, in rows three or two of this mosque, when you come there is an empty one at the other end.
But the saf has been running to five and six saf.
You want to fill the saf (which is empty), then you can skip the maximum.
Because, in congregational prayers that must not be skipped is the silk or the priest.
That's why, usually the mosques use mihrab.
The goal is to prevent people from walking on the wall.
But if you pray alone, individual laws apply.
That means you have to use the silk. Anything.
If there are none at all, then the intention is that the silk is the end of the prayer rug.
And for those of you who will pass by people who pray, must be careful.
If the distance between you and him is far enough, it's okay for you to pass. But if it's close, you can't.
This can be considered a severe law, and it is a big sin, if you deliberately pass between a person and the place of prostration.
Here, yes.
For example, the place of my prostration is at the end of this table, then people may pass after the end of this table.
But if it passes between me and the place of prostration, then it is not allowed.
The prophet said "If someone is going to cut off between you and your place of prostration, hold him back."
Put your hands out like this.
"If he refuses, beat him because the one with him is a demon."
But pay attention here, if you pray alone then you do it.
If you pray in congregation, don't hit people. Because this really happened in the Prophet's mosque and I saw it myself.
There was an old man next to me praying, apparently the old man misunderstood the hadith.
He thought that everyone who passed by should be detained even though they prayed together. So silk he each.
He felt his own silk, not a priest. In fact, if you are in congregation, (silk) is the priest.
Then a small child passed by, maybe around the third or fourth grade of elementary school, passed by and was detained by him.
The child continued to insist on walking, and was beaten by him until he was thrown far away.
Apparently, this child is not a random child. He likes to attend the assemblies of scholars at the Prophet's Mosque. He understands.
The little boy came back after praying. Then he said. "You, O Shaykh." The sheikh means parents.
Because Arabs used to call Shaykh it could be old people, rich people, or religious people.
So the Sheikh is not always a religious scholar, it can be an old person or a rich person.
That's why the little boy said, "Hi, Sheikh." I mean parents. "Don't you understand the hadith of the prophet?" He said
"That's silk for people praying individually, you are praying in congregation. I don't deserve to be beaten."
He spoke like that. And this is a good lesson.
Therefore it must be understood.
The Prophet said, "Indeed, one of you waits tens of years." Forty years is better -
- "than that he decides between a person and the place of his prostration."
So you can't skip that. That's a function of silk.
The third straightens the rows, and This is part of the obligation, not an option.
Then when he becomes an imam, he should turn to the right and say 'istawu'.
In footnote number two, silsilah Ash-Sahihah number 3955
means straighten, and turn to the left while saying 'istawu'. So go right and left. Istawu straighten it.
The fourth stands and intentions in the heart.
Of course, if you pray alone, you don't have to say 'Istawu', because you don't have a congregation.
Who knows there is a prankster. He prayed alone shouting 'istawu'.
Stand and intention in the heart. Then he turned his whole body towards the Qibla.
See picture number one. And he intends in his heart to do the prayer he wants.
It is not permissible to pronounce the intention with the words Usall, lillahi, salat kaza wa kaza, -
"I intend to pray because of Allah for this and that prayer."
Because doing or reciting the saying is part of something new in religion.
Earlier I explained about the problem of the ulama's mistake about it.
And here, friends, even if you have seen the picture, even though it is not very clear -
- then the ulema explains that during prayer you must uphold all the bones.
So all upright. The spine feels pulled, the chest is stretched forward.
All upright, legs all sorts. Can't bend down. This includes part of the example of the prophet لَيْهِ الصلاة السلام.
Then the fifth is takbiratul ihram, by saying للَّٰهُ , and there are two procedures.
Fingers together like this. The tips of the fingers are parallel to the shoulders like this, or the tips of the fingers are at the level of the ears like this.
So there's no this, but this is true.
Then in picture one, picture two, and picture three, it is said that both hands are raised with the fingers together -
Yang and stretched or not clenched. So don't be like this but open.
The palms of his hands are faced towards the Qibla and raised to the level of the shoulders, or parallel to the ears.
Footnote number four, hadith muttafaqun alaih, history of Imam Bukhari Muslim.
These all have references. The Prophet hardened the reading of takbiratul ihram. للَّٰهُ .
Until he heard the person behind him. He sometimes raises his hand at the same time --
with takbiratul ihram, sometimes after, and sometimes before.
If he becomes an imam, then those who follow him will follow takbir, saying للَّٰهُ .
- and when he stood up straight, his eyes were directed to the place of prostration, not closing his eyes.
This many people even close their eyes.
This is when it's dim, the weather is cold, close your eyes, read silently, just go to sleep.
Footnote number five, narrated by Al-Baihaqi and Al-Hakim and he validated it.
So it can be like this, put your hands on your chest, then say للَّٰهُ . Can also be together. للَّٰهُ .
Could also be before. In the meaning of the word للَّٰهُ .
All three are allowed, history from the prophet لَيْهِ الصلاة السلام
But what is highly recommended by scholars, especially if you become an imam, is the first movement and then the words.
So that the mamamum does not precede the priest, because there is a threat that the mamamum precedes the priest.
The Prophet للَّٰهُ threatened to say in an authentic hadith, "Whoever precedes his imam, he can -
- turn his head into the head of a donkey."
A very strong threat, because it can be cursed by Allah انه الى .
Now the way so that the priest is not preceded is that the priest says, for example -
للَّٰهُ
Ruku' as well. He bows first, then للَّٰهُ
He wakes up, when he wakes up and everything is tidy, then he says اللهُ لِمَنْ .
He bows down. He prostrated first, after he prostrated in a new state of prostration he said للَّٰهُ .
And so on.
So that his mother does not precede him.
But the choice was if you pray alone.
Then there is something to note also that the position of the hand in the picture number 4 and number 5.
After we takbir, للَّٰهُ , or للَّٰهُ on the tip of the ear or on the shoulder. Parallel to the shoulders, we straighten.
This happens to be where the right inner back meets the left outer back. Like this, and held.
Or bring the wrist with the left wrist like this.
Then, it is placed at the beginning of the chest. In the pit of our hearts. للَّٰهُ .
This way, or للَّٰهُ this way.
So it's not like this. There are people like this too.
الله لمُ where does this teaching come from, but there are people like that. There are people like this.
A valid history is placed at the beginning of the chest or in the solar plexus like this.
And try friends practice انَ للَّٰهِ.
This correct ordinance helps to solemnity. There will be different people للَّٰهُ here with للَّٰهُ people here, for example.
There will be a difference, try it later if you put it into practice. Feels different from the movement in the solemn chapter too.
Here it is also said to be under picture number 5. Pay attention.
Place the right palm on top of the left palm or grasp the left wrist with the right hand.
And put your hands together on your chest.
The sixth, read the iftitah prayer.
Then he was silent. It means the prophet for a while and then read the iftitah prayer. Among the iftitah prayers that are narrated from him are -
- for example
اللَّهُمَّ اعِدْ ايَايَ ا اعَدْتَ الْمَشْرِقِ الْمَغْرِبِ، اللَّهُمَّ ايَايَ ا الثَّوْبُ الْأَبْيَضُ الدَّنَسِ، اللَّهُمَّ لْنِيْ ايَ.
We have already explained this. We have explained this remembrance in our prayer group.
I translate, "O Allah, keep me and my sins away as You have distanced between East and West."
It means don't let me remember again, don't let me repeat those sins again, O Allah.
Like between East and West. I hate it and I don't want to do it anymore.
O Allah, cleanse me from my sins as a white garment is cleansed from dirt or stains.
Because sin has scars, just as knowledge has scars from worship.
If my friends used to have a scientific assembly like this, half an hour, an hour, two hours, there would definitely be scars in worship.
And it felt like a few days.
if we continue to charge, the more knowledge we listen to, it will be awake.
When do we forget knowledge, in two weeks we will be present at the recitation, it's already slack. Remember, yes, but no trace.
The scars can be lost.
So is sin. People, if they're watching what's going on, they will have traces of sin.
Two days-three days. The scarred, still shadowed.
But if he does not open the doors of sin. Moreover, he repents, it will disappear by itself.
The removal of these marks is important.
In between iftitah prayers, we say that.
"Yes, Allah cleanse me from my sins." It means that there are no traces of it anymore..
The proof is the sentence as a white shirt is cleaned of dirt.
If there are stains on white clothes, it takes a long
wash. Soaked with certain ingredients that are strong enough to lift the stains.
"O Allah, cleanse me from my sins. With snow and ice." This hadith is narrated by Bukhari, Muslim, An Nasa'i, and others.
Of course this is my friends, I will miss this iftitah prayer because this iftitah prayer
One, two, I have translated this one that will be mentioned.
And we have learned in our prayer group. Prayer reading. This اءَ للَّٰ already has an explanation.
So since I want to finish this book, we'll skip it.
Friends, just memorize it, practice it.
It's better if friends read in one letter several iftitahs.
And try to memorize all of these iftitahs, so that we can practice them.
And in the charity book we are recorded to have done that.
The scholars say, it is recommended for every Muslim if found procedures for several procedures in one worship
of the prophet , such as the procedure for evening prayers, because the prophet once had two rak'ahs of greetings, (and so on).
The witr is also two rakaat and one rakaat.
Once the Prophet did four rak'ahs, then four rak'ahs, then two rak'ahs. Witr is one.
Once the Prophet did eight rak'ahs at the same time praying at night, then the witr was also twenty-one cycles.
He also used to do this three ways, the witr was three at once without the first tahiyat.
And he used to do eleven rak'ahs at once with one greeting. Every Muslim should have his charity book -
all these types even if only once in a lifetime.
In order to be recorded in his charity book, he once did. There should never be an order from the king even though we have missed the sunnah.
Let's try to do it, even if only once. That's what was meant. Including iftitah prayer.
We do not know which one is greater in reward, compared to the others.
So everything is practiced.
And there are no words that cannot be in the dictionary of a Muslim. Must be memorized and practiced.
Ready?
Even though it's still weak like people haven't eaten lunch.
The seventh, isti'adzah asking for protection from Allah انَهُ الَى‎. Then recite isti'adzah -
- to Allah from the accursed devil.
And I've explained the actual meaning of cursed which is more accurate is the sharpest.
By saying اللَّهِ الشَّيْطَانِ الرَّجِيمِ هَمْزِه
I seek refuge in Allah from the accursed devil. لرَّجيمِ can mean cursed can mean stoned.
Thrown with fiery arrows by the angel of his madness.
Why do you say the devil is crazy? Because she never wanted to stop teasing Adam.
We read اللَّهِ الشَّيْطَانِ الرَّجِيمِ He went on fire, his cousin came.
So we read it again, he burned, his uncle came. Not finished. Until the words of the prophet
- the devil walked in the body of the child of Adam like flowing blood.
His arrogance. So all arrogance is indeed from the devil.
And it is not permissible for a Muslim to be arrogant at all.
said the prophet , "Whoever in his heart is like a mustard seed in pride, then cannot smell the smell of heaven."
"And his despicable verse." Disgraceful shari'a means his whispers -
- which make us fall into sin, so that we are reprehensible.
The hadith is narrated by Imam Abu Dawood, Ibn Majah, Daruquthni and validated by Sheikh Al-Bani in the Nature of the Prophet's Prayer لَيْهِ الصلاة والسلام
Or saying اللهِ السميعِ العليمِ الشيطانِ الرجيمِ
I seek refuge in Allah, the All-Hearing, All-Knowing.\ from the accursed devil.
This hadith is footnote number 10 HR Abu Daun and Tirmidhi and validated by Sheikh Al-Bani in the nature of the Prophet's Prayer
This means before reading Al-Fatihah, yes. After reading iftitah we are encouraged to read isti'adzah.
This isti'adzah is only read in the first rak'ah.
The second rakaat, when you want to read Al-Fatihah, you don't need to read isti'adzah again.
The example of the prophet is read only once.
Then recite the basmalah, the eighth. " In
the name of Allah, the Most Gracious, the Most Merciful."
Footnote number eleven, Muttafaqun Alaih, history of Imam Bukhari Muslim.
Prophet men-sir-kan. What is 'sir'? Turn the sound down or not.
Bassalamah reading. Not eliminating, yes.
Because there are people who read in their hearts. Not. He had to make a sound.
Including prayer, sir, you have to keep your voice down at the time of Zuhur and Azhar.
From the noon we do, don't read it silently. You can sleep later.
Gotta read something, sir, which is to turn the sound down. The ulama's word 'sir' is a voice that only he personally hears.
For example, we say الْحَمْدُ لِلّٰهِ الْعٰلَمِينَ الرَّحْمٰنِ الرَّحِيمِ. There is a sound.
Eyes opened. Look at the place of prostration.
Said the prophet "Allah keeps looking at the face of a servant as long as his eyes are open to the place of prostration."
So our lips speak, our ears hear, our eyes see. This will relieve drowsiness.
So people can concentrate more.
The Prophet was siring or not loudly reading his baslamah.
Footnote number twelve, Muttafaqun alaih.
That's the prophet. New
. اَلْحَمْدُ لِلّٰهِ الْعٰلَمِيْنَۙ. Only the voice of اَلْحَمْدُ لِلّٰ is great.
And there is no narration that says that he kept on hardening his baslama.
However, sometimes, he listens to the congregation with the reading sir.
That is not to harden it too much, so that his basmalah reading will not be heard by people who are close.
Then the ninth is reading Al-Fatihah which we already know.
اللَّهِ الشَّيْطَانِ الرَّجِيمِ اللهِ الرَّحْمنِ الرَّحِيمِ
اَلْحَمْدُ لِلّٰهِ الْعٰلَمِيْنَۙ الرَّحْمٰنِ الرَّحِيْمِۙ لِكِ
الدِّيْنِۗ
اِيَّلاكَ اِيَّاكَ
الصِّرَا
الاكَ 'an which is the characteristic of the light of life.
As given the name As-Sab'ul Matsani. Seven verses full of glorious praise.
And this was originally a praise to Allah. اَلْحَمْدُ لِلَّهِ الْعَالَمِينَ.
"Praise be to Allah, Lord of the universe."
الرَّحْمٰنِ الرَّحِيْمِۙ The Most Gracious, the Most Merciful,
لِكِ الدِّيْنِۗ
The King who has the Day of Judgment or becomes the full King on the Day of Resurrection.
اِيَّاكَ اِيَّاكَ to لِكِ الدِّيْنِۗ
The prophet said "If a servant keeps this in prayer, Allah says 'My servant praises Me'."
When we read اِيَّاكَ اِيَّاكَ
"Only to You we worship." Allah replied, "This is Mine."
And when the servant says اِيَّاكَ "And to You we ask for help." Allah said, "This belongs to my servant."
Then from اِهْدِنَا الصِّرَاطَ الْمُسْتَقِيْمَۙ to the last verse,
"Show us to the straight path."
اطَ الَّذِيْنَ اَنْعَمْتَ لَيْهِمْ الْمَغْضُوْبِ لَيْهِمْ لَا الضَّاۤلِّيْنَ
"The path of those whom You have bestowed favors upon them, from the prophets and the pious.
Ibn Abbas said are the Jews.
الْمَغْضُوْبِ لَيْهِمْ لَا الضَّاۤلِّيْنَ
They are Jews.
Allah was angry with them because they knew the truth but they didn't want to follow it.
لَا الضَّاۤلِّيْنَ
Ibn Abbas said الله are Christians.
They want to preach but they are wrong. Says God has children.
We take refuge from the misguidance that has befallen them.
Here, from اِهْدِنَا الصِّرَاطَ الْمُسْتَقِيْمَۙ to the end if we read it in prayer, or we read Al-Fatihah -
- even outside the prayer. Allah replied saying
"This belongs to My servant, and he has what he asked for."
Well. There are several circumstances. I explain first. Al-Fatihah is obligatory.
If you pray privately. Individual. All prayers from Fajr, Zuhur, Azhar, Maghrib, Isha.
Including sunnah prayers, Al-Fatihah is obligatory. Without Al-Fatihah, the prayer is invalid.
Said the prophet لَّى اللهُ لَيْهِ لَّمَ لاَ لاَةَ لِمَنْ لَمْ اتِحَةِ الْكِتَابِ
Sahih Hadith Bukhari Muslim. "No one's prayer will be valid without reciting Al-Fatihah."
This applies to individuals. If you pray alone.
If you pray together. then this is an error (differing opinion) among the scholars or there are details of the opinion of the scholars.
First is the situation, if the prayer is Jahar, -
- the prayer is loud, such as dawn, maghrib, Isha -
- here, in the opinion of the majority of scholars, among Imam Ahmad الله -
- he said "That the reading of the imam is sufficient for the reading of the people."
So no need to read any more. Makmum just listen until لَا الضَّاۤلِّيْنَ
They just say 'Amen' and then listen to the reading again. Wait what letter is read.
This is the opinion of the majority of scholars. Among them Imam Ahmad, Imam Malik, and Imam Hanifah.
If Imam Shafi'i الله said he couldn't. Still have to read Al-Fatihah -
- even in the Jahar prayer. This is a mistake (differing opinion) between them. yes.
But we personally hold the opinion of the majority of scholars in this matter.
There are many opinions of Imam Shafi'i that we hold, but here are the schools of many scholars, because there is a hadith that reads -
When the prophet لَّى اللهُ لَيْهِ لَّمَ said لَا الضَّاۤلِّيْنَ "amen" -
There were among the companions who competed to read Al-Fatihah in behind.
So the prophet لَّى اللهُ لَيْهِ لَّمَ said after the greeting,
"Why was someone interrupting my reading?" The friends said "We understand that."
"And we never again read Al-Fatihah behind the prophet لَّى اللهُ لَيْهِ وَسَلَّمَ during the Jahar prayer."
Loud sound.
But at the time of prayer Sir. Prayers that reduce the sound; Zuhur and Azhar prayers are mandatory for you to read.
Except, in one case. Antum comes. The priest is already bowing.
So, takbir and bowing too.
This is the opinion of the majority of scholars. While the opinion of Imam Shafi'i is not. Even though you're late, you're still takbir
-- read Al-Fatihah first, then bow down.
However, here the opinion of the majority of scholars seems to be more correct. Because of what?
Because the majority of scholars say that there is a hadith of the prophet -
- "Whoever finds his imam bowing, then he bows, then he gets the rak'ah."
There is no more command to read Al-Fatihah here. So takbir للَّٰهُ immediately joins the bowing so that you can get the rak'ah.
If he reads Al-Fatihah first then the Imam has woken up i'tidal, he has lost the bowing. That one rakaat.
Now this is in accordance with the words of the prophet
This situation may not read Al-Fatihah.
Because basically, the priest has bowed.
But if you haven't, there's still a chance, then you'd better read it, of course.
And as an appeal also to the ulama, to the imams of the mosque, especially if they are in the Shafi'i school of thought
- so we can know that this is a Shafi'i person.
So the priest should after لَا الضَّاۤلِّيْنَ, -
- he gives a pause for the congregation to read the letter about a count of seven verses.
Al-Fatihah has seven verses.
After that, only then did he start entering the next letter, so that makmum would have the opportunity to read.
It's much wiser to combine all these opinions.
Then it is said, the prophet لَّى اللهُ لَيْهِ لَّمَ stopped at the end of each verse.
Try not to connect.
اَلْحَمْدُ لِلّٰهِ الْعٰلَمِيْنَۙ Pause for a moment.
New الرَّحْمٰنِ الرَّحِيْمِۙ
Stop. Give him his rights.
That's what the prophet did.
Do not continue reading one verse with the next verse, except in an emergency.
Sometimes he might want to continue, -
- اَلْحَمْدُ لِلّٰهِ الْعٰلَمِيْنَۙ الرَّحْمٰنِ الرَّحِيْمِۙ , for example.
there are some people like that. This is still allowed. But it's legal. He'd better stop at every verse.
The tenth, say the sentence 'amen' It means, "Yes, God accept it."
After reading Al-Fatihah the prophet said aloud 'amen' at the Jahar prayer, followed by makmum
-- until the mosque echoed.
After reading Al-Fatihah, he was silent for a while, and the imam was sunnahed to read 'amen'.
So that his mother will also come.
And the prophet said, "Whoever amen is the same as the amen of the priest, -
- "..then.."
or in the narration ".. his amen is the same as the priest, then his amen will be the same as the angels."
- then his sins will be forgiven."
The eleventh, read one of the letters or verses of the Qur'an.
It is said later that he read some verses of the Qur'an or from the Qur'an. Any letter.
What you have memorized.
Sometimes he لَّى اللهُ لَيْهِ وَسَلَّمَ reads a complete letter in each rakaat, -
this is what he generally does. Sometimes he reads only one surah
-- which is completed in two rak'ahs.
It could be five verses and five verses. And sometimes he only reads part of the verse.
From one letter in the Qur'an.
He read the surah by stopping at the end of each verse.
Do not connect one verse with another verse.
The Prophet recited Al-Fatihah and the surah that followed aloud at the prayer
-- fajr and in the first two rak'ahs of the maghrib and isha prayers.
While at the time of noon and azhar, he sired it.
After he finished reading a letter from the Qur'an, he paused for a moment.
His breath calmed down before he bowed.
This is God willing, the next point is the problem of bowing later in the closing of our material, God willing -
- in a few minutes I will try to practice it -
- or invite some brothers and sisters to practice here the prayer procedure and what others see to correct it.
Bowing, prostration, it's not.
And also sit tahiyat. Because this has to be true.
Here is a picture, friends, number seven, which describes the problem of the correct bowing procedure.
That is, the back must be flat.
Pay attention to the arrows.
Because the prophet لَيْهِ الصلاة السلام said that if you bow, if you put a vessel, the water will not spill.
So it's not too down, and not too up or straight.
Well, this is a feature. Usually when we do this, when we bend down, we pull our vertebrae as much as we can
-- until we feel our hamstring muscles on the left and right, we feel a tug.
Detained for a moment, just read
انَ الْعَظِيْمِ It is
said then start bowing, beginning with reciting takbir while raising both hands to shoulder height -
- or the ends of both ears like takbiratul ihram. So this move is standard huh.
Earlier, للَّٰهُ or للَّٰهُ .
When you want to bow, it's the same. للَّٰهُ
Wake up too, i'tidal, the same. اللهُ لِمَنْ this is standard.
All fingers close together facing de[an. The tips of the fingers are in line with the shoulders or ears.
And don't come near here. Given distance.
Likewise at the time of prostration, put below remember when antum takbir
So the fingers are parallel to the shoulders or parallel to the ears.
That's part of the things to watch out for.
It is said that when the makmum behind him follows him by reciting the takbir -
- and raising their hands, it is also done when someone raises their hand.
This is also done when a person prays alone. This is indicated by As-Sunnah.
Do not follow the opinion of people who forbid raising hands before bowing.
Because there is a history that explains raising hands is already famous.
So, for example, if you want to bow down, we can finish reading, for example -
- لَمْ لِدْ لَمْ لَدْۙ لَمْ لَّهٗ ا اَحَدٌ
للَّٰهُ raise your hand.
He reminded there, that this is the writing of Sheikh Jibril اللهُ.
He said that when he wanted to bow, raise his hand.
There are people who don't.
For example, لَمْ لِدْ لَمْ لَدْۙ لَمْ لَّهٗ كُفُوًا اَحَدٌ
Directly his hands to his knees. In fact, this is a well-known sunnah. Raise your hand first.
In his bowing, we move to page thirty-seven, he لَّى اللهُ لَيْهِ وَسَلَّمَ bent his back with -
- flattening it.
His head is also flush with his back.
Or not looking up, not looking down too much if the container filled with water is placed on his back -
- surely the container will stay still or not spill.
Look at picture number seven.
He steadied his palms on his knees.
By resting on both, while the fingers are spread.
Or not clenched.
He moves away or stretches his hands from his waist.
So the elbow is not close to the ribs.
Then the fingers are stretched in order to hold the knees.
So it's like locking the knee so it doesn't move.
That's what this situation meant.
Sometimes, he prolongs his bowing. Beliau mengingkari orang-orang yang menyepelekan rukun-rukun salat.
Beliau pun melarang orang yang rukuknya atau sujudnya seperti burung gagak yang mamatuk makanan.
Karena, saking gerakan salatnya terlalu cepat, tidak tumaninah.
Perlu kita garisbawahi kalimat tumaninah ini adalah kewajiban salat. Calm.
Pernah ada sahabat masuk masjid. Salat. ٱللَّٰهُ أَكْبَرُ (dengan cepat).
Buru-buru. Seperti ayam patokkin jagung
Di indonesia kan ada itu, salat terawih selesai dalam setengah menis. Luar biasa.
Waktu ditanya dia bilang ini tidak melanggar rukun salat. Dari mana tidak melanggar?
Ada pernah sahabat itu di hadis bukhari, masuk masjid. Begitu salatnya (cepat-cepat).
Begitu selesai salat, datang mau duduk di majelisnya nabi. Nabi tanya.
Nabi bilang ke dia. "Kembali. Kerjakan salat lagi. Kau belum salat."
Nabi pikir karena dia buru-buru, ternyata dia salat sama juga salatnya (epat-cepat).
Belum sampai kepalanya di tempat sujud, sudah diangkat.
Belum ruku benar, sudah kembali.
سُبْحَانَ رَبِّيَ الْعَظِيْمِ dibaca sekali pada saat ruku, yang kedua pada saat mau bangun.
Yang ketiga pada saat dia i'tidal.
Maka dia kembali ulangi, sampai ketiga kali, sampai ke empat kalinya.
Lalu dia mengatakan, "Ya Rasulullah, Saya tidak tahu tata cara salat yang lain." Nabi ingatkan.
Kalau begitu, kalau kamu mau salat, tegakkan seluruh tubuhmu, ruas tulang belakangmu.
Lalu menghadap kiblat. Matamu ke tempat sujud. Lalu mulailah takbir.
Ini dikenal dengan hadis hadis Al-Musii' fii Shalatihi.
Artinya orang yang buruk salatnya.
Kemudian, mulailah baca. Allah mudahkan dari ayat Al-Qur'an. Lalu kamu rukuk. Biarkan sendi-sendi kembali pada tempatnya semua.
Baru kau baca سُبْحَانَ رَبِّيَ الْعَظِيْمِ , satu kali, dua kali, terus begitu.
سَمِعَ اللهُ لِمَنْ حَمِدَهُ
Kemudian kata nabi صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ "Tenangkan dulu sendi-sendimu sampai kembali pada tempatnya semua."
Baru kemudian kamu mulai membaca رَبَّنَا لَكَ الْحَمْدُ مِلْءَ السَّمَوَاتِ dan seterusnya.
Doa itidal itu.
Begitu sampai salam. Diikuti dengan tumaninah.
Rasulullah ﷺ memerintahkan agar mengagungkan Rabb Allah pada saat rukuk.
Dan beliau pun mesyariatkan tasbih padanya -
- dengan membaca سُبْحَانَ رَبِّيَ الْعَظِيْمِ.
Pada saat turun سَبِّحِ اسۡمَ رَبِّكَ الۡاَعۡلَىۙ‏ -
- beliau mengatakan jadikanlah itu di sujud kalian.
Dan pada saat turun ayat atau firman Allah سُبْحَانَهُ وَ تَعَالَى‎ tentang menyutuh tasbih Allah dan mengagungkannya سُبْحَانَ رَبِّيَ الْعَظِيْمِ -
- maka beliau mengatakan letakkan itu pada rukuk kalian.
Nah ini wajib sekali sunnahnya tiga kali (diucapkan) tentunya.
"Maha Suci Rabb-ku yang Maha Agung." Adapun footnote nomor empat belas hadis riwayat Ahmad, Ibn Majah, dan Abud Daud dan juga -
- dan juga Daarul Qudni dan disahihkan oleh Syekh Albani dalam Mishkat al-Masabih.
Nomor delapan ratus delapan puluh satu.
Juga terkadang beliau membaca سُبُّوحٌ قُدُّوسٌ رَبُّنَا وَرَبُّ الْمَلاَئِكَةِ وَالرُّوحِ
"Maha Suci Engkau dan bersih dari apa yang disifatkan oleh orang-orang Musyrik -
- .. pada Rabb, malaikat, dan ruh, ataupun jibril.
Footnote nomor enam belas, HR Muslim.
Rasulullah ﷺ juga suka membaca zikir-zikir dan doa selain yang tersebut di atas.
Rasulullah ﷺ melarang membaca Al-Qur'an pada saat rukuk dan sujud.
Ini pernah kita pelajari di buku doa yang kita bagikan juga itu hari.
Itu beragam doa rukuk dan sujud.
Saya berharap itu tentu tidak dilupakan, karena kita sudah terjemahkan berikan contoh-contohnya.
Yang ketiga belas, mengangkat kepala dari rukuk atau itidal kemudian beliau mengangkat kepalanya dari rukuk -
- mengangkat kedua tangannya sejajar dengan kedua bahu.
Sejajar kedua tangan dengan bahu atau daun telinga sambil membaca سَمِعَ اللهُ لِمَنْ حَمِدَهُ.
Ada caranya tadi, Sejajar dengan ujung kuping ataupun ujung pundak.
Lalu kemudian membaca, ketika menjadi imam, adalah salat send iri.
Ketika, kemudian setelah berdiri tegak dengan sempurna, beliau membaca رَبَّنَا لَكَ الْحَمْدُ
Yang perlu digarisbawahi teman-teman sekalian, kalau imam mengatakan -
- سَمِعَ اللهُ لِمَنْ حَمِدَهُ
- antum sebagai makmum jangan lagi bilang سَمِعَ اللهُ لِمَنْ حَمِدَهُ kalau berjamaah.
Imam bilang سَمِعَ اللهُ لِمَنْ حَمِدَهُ, beliau sudah mewakili kita.
Allah mendengar orang yang memuji-Nya. Kita tinggal bilang رَبَّنَا لَكَ الْحَمْ.
Kalau salat sendiri baru kita bilang سَمِعَ اللهُ لِمَنْ حَمِدَهُ رَبَّنَا لَكَ الْحَمْدُ.
Ini tentu disebelahnya adalah, maka ragam doa-doa yang dibaca pada saat i'tidal.
Ini sudah kita bahas juga di kumpulan doa kita. Maka Saya tidak akan baca ini lagi, karena untuk menghemat waktu.\
Dan Saya tutup dengan ini teman-teman, karena sudah masuk jam satu siang.
Kita lanjut besok InsyaAllah di halaman empat puluh tiga ada titik di situ.
Dikatakan "Tidak ada dalil yang mendukung bahwa seorang makmum disyariaatkan membaca سَمِعَ اللهُ لِمَنْ حَمِدَهُ
"Atau Allah Maha mendengar orang yang memujinya."
Kemudian meletakkan telapak tangannya di atas punggung telapak tangan kiri atau di atas pergelangan tangannya.
Atau di atas hastanya seperti yang dia lakukan ketika beridiri dari rukuknya.
Lihat gambar nomor dua belas dan tiga belas. Lihat halaman empat puluh empat.
Jadi begini, kalau teman-teman bilang سَمِعَ اللهُ لِمَنْ حَمِدَهُ ada dua cara.
Cara yang pertama kembalikan lagi tangan di dada. Cara yang kedua, letakkan سَمِعَ اللهُ لِمَنْ حَمِدَهُ letakkan di sebelah paha kita.
Dan ini khilaf di antara ulama. Dua pendapat ini, ya.
Tapi kembali kepada dalil yang sama. Apa dalilnya?
Dikatakan nabi ﷺ "Kalau bangun dari rukuknya, seluruh anggota tubuh beliau kembali seperti semula."
Di sini kalimat "Seperti semula." Apakah sebelum takbir tangan di samping, atau setelah takbir tangan di dada.
Maka khilaf di antara ulama, kalau a ntum lihat ada orang سَمِعَ اللهُ لِمَنْ حَمِدَهُ -
- kembali ke dadanya, engga disalahkan. That's right.
Begitu juga orang kalau taruh ke sebelah pahanya, maka itu dua-duanya dibolehkan tentunya.
Sebagai penutup di sini adalah rasulullah ﷺ suka melamakan rukun ini. Maksudnya begitu berdiri (itidal), سَمِعَ اللهُ لِمَنْ حَمِدَهُ.
Tidak buru-buru sujud.
Hingga seorang sahabat berkata beliau telah lupa, mungkin lupa sujud (maksudnya).
Beliau pun mengingkari orang yang meringan-ringankan ini, sehingga tidak tumaninah.
Sebaliknya, beliau menyuruh untuk tumaninah pada rukun ini dan memerintahkan orang itu untuk tidak tergesa-gesa.
Beliau melarang makmum untuk mendahului imamnya dalam mengangkat kepalanya dari rukuk.
Rasulullah ﷺ mengancam orang yang mengangkat kepalanya sebelum imam, dengan ancaman bahwa Allah akan mengubah wajahnya -
- menjadi wajah keledai.
Footnote nomor dua puluh tiga. Hadis Muttafaqun Alaih.
atau disepakati oleh Bukhari Muslim.
Sampai di sini Saya cukupkan bahasannya. InsyaAllah kita lanjut besok lagi.
Saya minta saja dua menit ada tiga orang maju ke depan sini.
Saya mau tunjukkan cara berdiri untuk saf.
Sekarang tumit antum buka. Bukan itunya dirapatkan, tapi tumitnya dibuka.
Bukan.
Afwan, ini dibuka. Seperti itu.
Jadi kalau lagi mengatur saf, kakinya jangan seperti kipas. Tetapi ini tumitnya dibuka.
Dan ukurannya, ukuran standar. Pundak ini. Ini ukuran standar.
Maka telapak kaki antum buka seukuran itu saja.
Tidak usah masuk ke saf orang di sebelah.
Ini serius memang, karena memang kadang-kadang ada orang badannya kecil kakinya besar.
Atau dia ikuti sajadahnya.
Ini manfaatnya kalau kaki rapat begini, otomatis betis juga ketemu, dan pundak pun ketemu.
Ini masuk ke dalam hadis nabi ﷺ siapa yang salat seperti ini tidak akan dimasuki oleh setan di antara safnya.
Bagaimana nabi ﷺ mengatakan "Rapatkan dan luruskan saf kalian jangan buat ada celah untuk setan."
Karena kalau dia ada, dia akan mengganggu salat.
Sekarang antum balik ke sana. Supaya dilihat.
Tata cara salatnya coba takbir ٱللَّٰهُ أَكْبَرُ
Seperti yang sudah kita pelajari.
Ininya (telapak tangan), dihadapkan ke depan. Ini (jari-jari) rapat.
Ini jarak kurang lebih satu jengkal. Dari sini. Tidak usah dikakukan tangannya. Try.
Ininya juga. Sejajar sama ini (pundak).
atau sejajar sama kuping.
Ini tidak usah ikut pundaknya.
Tangannya saja.
Antum tidak usah takut. Saya tidak hukum.
Coba dilenturkan saja. Lihat Saya. Dilenturkan saja tangannya.
Tidak usah kaku. Ini semuanya menghadap ke depan. dan rapat.
Sejajar dengan pundak atau sejajar sama kuping.
Ini ujung kuping.
Dan ini standar tadi Saya bilang.
Ini standarnya. Takbir, kalau mau rukuk juga ٱللَّٰهُ أَكْبَرُ,.
Kalau mau sujud juga sama. Sudah?
Sekarang letakkan di dada pada saat takbir.
Di ulu hati saja.
Ini cara Saya yang pertama, adalah punggung tangan kanan ketemu sama punggung tangan kiri.
Kemudian cara yang kedua pergelangan kanan memegang pergelangan kiri. Digenggam begini.
Like this. Betul. Ini digenggam.
Ini cara yang kedua. Ini biasa saja. Antum biasa saja. Ini pundak jangan ikut. Jadi ditangan kita saja.
Pundak tetap biasa. ٱللَّٰهُ أَكْبَرُ, seperti ini.
Atau ٱللَّٰهُ أَكْبَرُ, ini lebih jauh sedikit.
Pundak tidak usah ikut. Ini saja.
Baik, sekarang rukuk coba. Afwan, sekarang kita cuma butuh satu orang. جزاك اللهُ خيراً‎. Yang duanya sudah.
Supaya agak renggang. Antum balik ke sebelah sana sekarang. Coba rukuk.
Sekarang rukuk. ٱللَّٰهُ أَكْبَرُ. Bukan dari awal, dari antum seperti normal lagi salat.
Tangannya di dada, antum takbir. ٱللَّٰهُ أَكْبَرُ dan mata ke tempat sujud.
Ini digenggam lututnya. Ini masih melengkung.
Ini caranya, antum turun dan dadanya dinaikkan. Kepalanya lurus ke depan. Kepala lurus. Lagi.
Like this. Sekarang, ini di pertahankan, ya.
Coba sekarang lihat Saya. Kalau Saya miring tolong dibilangin.
Kalau di rumah Saya praktekkan pakai cermin, lalu Saya praktekkan rukuk itu.
ٱللَّٰهُ أَكْبَرُ, ini (dengkul) Saya genggam. Kemudian, ini (punggung) Saya tahan begini.
Rata tidak? Ya, seperti ini. Ini Terasa paha di belakang ketarik.
Kepala juga ke depan. Ini di sunnahkan oleh nabi ﷺ. Kalau antum pakai cara seperti ini, mau sejam pun rukuknya tidak masalah.
Jangan turun, jangan juga naik.
Seperti ini, dan perhatikan siku ini jauh dari tulang rusuk.
Dan ini ditekan. Kita tekan ke dalam. Saya sekarang tekankan ke dalam dan paha Saya ketarik.
Coba tafadhol.
Rukuk, ٱللَّٰهُ أَكْبَرُ.
Itu sudah benar, tinggal afwan kepala antum tidak uash melihat ke beliau. Turun lagi. Begitu.
Ini masih naik lagi, jangan naik. Nah, begitu.
Enggak usah lihat orang, tapi lihat tempat sujud. Oke?
Thayyib. Kurang lebih seperti itu, ya.
Nah cara praktekkan ini penting, karena nabi ﷺ rukuk seperti ini.
Dan beliau dinyatakan kalau ditaruh bejana tidak tumpah.
Sama dengan kalau bangun juga dari rukuk. Kembali ke awal.
Begitu Bangun dari rukuk, ٱللَّٰهُ أَكْبَرُ. Kita bangun سَمِعَ اللهُ لِمَنْ حَمِدَهُ.
Mata jangan ke mana-mana. Tetap ke tempat sujud.
Tadi bisa dua cara, bisa seperti ini, atau diletakkan di sini.
Ada yang belum kita pelajarin tentang masalah sujud. Tapi Saya akan praktekkan sekarang.
Sudah جزاك اللهُ خيراً‎
Kalau mau ikut sama ana sebentar, bisa.
Sujud ini ada dua cara. Bisa turun lutut dulu baru telapak tangan, atau telapak tangan dulu baru lutut. Dua-duanya bisa.
Karena itu, khilaf di antara ulama. Ibnu Qayyim رحمه الله memasukkan antara salah satunya, boleh.
Tergantung keadaan. Cuma apa yang perlu diperhatikan? Kata nabi ﷺ "Aku diperintahkan sujud dengan tujuh anggota tubuh."
Tujuh anggota tubuh. Satu itu dahi sama hidung.
Maaf biar hidung antum terasa pesek tetap harus kena tempat sujud.
Tidak boleh kepalanya begitu.
Sehingga hidungnya tidak kena. Ini satu paket.
Kalau enggak, enggak sah ini.
Ini satu paket. Satu, kemudian dua, tiga. Jadi ini sudah.. dua telapak tangan sama dahi ini sudah tiga.
Lutut dua, berarti jadi lima. Dua telapak kaki jadi tujuh.
Tujuh anggota tubuh ini. Nah, caranya adalah nabi ﷺ kata Ibnu Mas'ud -
- "Kami dilarang oleh nabi ﷺ untuk sujud seperti anjing sedang duduk." Perhatikan kalau anjing sedang duduk, sikunya sentuh ke tanah.
Antum tidak boleh sentuh tanah. Tulang ini, siku tidak boleh kena ke tulang rusuk.
Dan usahakan ada jarak antara perut kita, paha, sama siku ini.
Kira-kira, jarak di mana antum bisa merasa nyaman bernafas, karena pada saat sujud. Kita butuh sirkulasi udara supaya bisa lama.
Saya coba praktekkan. Anggap saja ini cuman contoh kalau kiblat ke sana.
سَمِعَ اللهُ لِمَنْ حَمِدَهُ Maka pada saat turun, bisa dua cara.
Cara yang pertama adalah kita turun biasa saja, meletakkan lutut di sini.
Kemudian mengambil jarak kurang lebih satu siku.
Di sini satu siku jaraknya. Baru meletakkan tangan di sini.
Tangan itu seperti ini, ya. Kondisinya. Seperti tadi orang takbir.
ٱللَّٰهُ أَكْبَرُ
Lalu letakkan kepala seperti ini.
Yang perlu diperhatikan adalah telapak kaki juga harus rapat.
Saya menghadap kiblat sekarang. Afwan.
Pada saat turun ini, kemudian letakkan jarak seperti ini, baru ٱللَّٰهُ أَكْبَرُ.
Jangan begini, ya.
Terlalu dekat sehingga tidak bisa bernafas atau ada juga orang terlalu jauh.
Tapi, anjuran ulama adalah satu siku. Dari lutut kita, kurang lebih jaraknya begini, kita letakkan telapak tangan di sini.
Dan rapat semuanya seperti ini.
Atau cara yang kedua.
Cara yang kedua itu adalah telapak tangan dulu yang turun.
Telapak tangan dulu yang turun, maka tata caranya tidak boleh seperti untuk unta duduk.
Tidak boleh seperti unta duduk. Saya akan kasih contoh, walaupun Saya bukan unta.
Maka, cara untuk kalau tadi kan lutut dulu, sederhana cuma turun begini.
Sekarang kalau mau telapak tangan dulu maka caranya adalah turunkan badan dulu seperti mau turun lutut tadi.
Misalnya, sudah dekat baru kemudian letakkan telapak tangan ke depan.
Like this.
Yang dilarang itu seperti unta itu kalau orang turun begini.
Begitu juga pada saat berdiri. Orang berdiri dari sujud tidak boleh begini.
Tetapi dia duduk dulu. Saya ulangi. Jadi kalau orang turun sujudnya yang kedua, kita turun seperti agak mendekati -
- tempat sujud, kemudian baru letakkan telapak tangan ke depan, barulah kita sujud.
Duduk di antara dua sujud menegakkan seluruh ruas tulang belakang, sampai terasa dada terbusung ke depan.
Jadi-jadi tetap rapat. Ujung jari-jari berada di ujung paha.
Kemudian kita sujud lagi. ٱللَّٰهُ أَكْبَرُ.
Setelah itu pada saat mau berdiri, duduk dulu.
Sunnah nabi ﷺ duduk dulu. Duduk seperti ini, dan ada dua cara.
Cara yang pertama, menekan paha untuk berdiri ke atas.
- atau menggenggam telapak tangan di tekan lantai untuk menopang tubuh ke atas. Jadi topang begini saja ke atas.
Dan kita tidak boleh sebagaimana tadi Saya bilang, berdirinya seperti unta itu.
Terakhir, tinggal masalah tahiyatnya saja. Tahiyat ini khilaf di antara ulama tentang dua jenis duduk.
Namanya iftirasy atau tawarruk.
Dua, ya. Iftirasy, apa itu Iftirasy? Iftirasy itu duduk seperti di antara dua sujud.
Itu namanya Ifitrasy.
Kalau Tawarruk, warrak itu artinya bokong.
Kita meletakkan bokong kita di tanah.
Nah ini khilaf ulama.
Kapan dikerjakan Iftirasy, kapan dikerjakan tawarruk.
imam Syafi'i رحمه الله berkata, Duduk tawarruk, tahiyat seperti ini, yang kita duduk.
Seperti ini, ini namanya tawarruk karena bokong kita duduk di tanah.
Ini kata Imam Syafi'i رحمه الله dikerjakan setiap kali mau salam.
Mau salatnya satu rakaat saja, mau dua rakaat, seperti misalnya witir satu rakaat.
Ya tetap saja antum duduknya pada saat tahiyat, karena mau salam tawarruk.
Dua rakaat juga seperti salat sunnatul fajr atau salat subuh. Sama, tawarruk.
Nanti lebih dari itupun, misalnya tiga rakaat maghrib atau Isya empat rakaat. Semuanya kalau mau salat malam tawarruk.
Kalau jumhur ulama, dan Imam Ahmad dan Imam Malik mengatakan tidak.
Kalau salat di bawah tiga rakaat, seperti witir satu rakaat, atau salat sunnatul fajar dua rakaat.
Kalaupun mau salam, duduknya Iftirashy.
Duduknya seperti ini. Tawarruk itu hanya dikerjakan duduk yang seperti ini adalah pendapat jumhur ulama -
- nanti kalau sudah lebih dari dua rakaat. Seperti rakaat ketiga Maghrib.
Rakaat keempat isya. Baru duduknya tawarruk. Dua-duanya ini boleh, ya. Karena ini khilaf di antara ulama.
Kita tidak boleh menyalahkan orang. Jadi kalau antum lihat ada orang tahiyat kedua, tahiyat akhir misalnya, salat subuh duduknya begini -
- jangan disalahkan.
Yaitu pendapat Imam Malik dan Imam Ahmad. Itu jumhur ulama.
Mereka mengatakan justru kalau lebih dari dua rakaat, maka rakaat ketiga baru kemudian duduknya tawarruk.
Tapi Imam Syafi'i mengatakan tidak. Jadi kalau ada yang salat witir pun satu rakaat sudah tawarruk, maka itu mengikuti mazhab syafi'i.
Tiga hal yang mau Saya titikberatkan, teman-teman sekalian, masalah salam dan tata cara mengubah dari istirasy ke tawarruk.
Sekarang kan kalau iftirasy itu seperti ini. Telapak kaki kiri kita, dipakai dulu ya.
Bagaimana caranya mengubah ini ke tawarruk? Perhatikan, ya.
Caranya adalah cuma memasukkan telapak kaki kiri ke bawah tulang kering (kaki) kanan.
Contoh, cuma begini saja. Ini dimasukkan, lalu kita duduk di tempat yang sama.
Jangan begini, karena banyak orang begitu. Dia langsung dorong orang ke sana.
Jadi ini kena, semua kena. Dia tidak bisa duduk.
Jadi cara yang benar adalah hanya memasukkan kaki kiri ke bawah kaki kanan saja.
Dan turun di tempat yang sama.
Tidak mengubah apa-apa. Saya tidak mengubah apa-apa di sini.
Maka ini posisinya harus diperhatikan.
Begitu juga dengan masalah salam, pada saat kita sudah selesai -
- membaca tahiyat. Tentu tahiyat sunnahnya ada yang mengatakan pada saat syahadat mengangkat jari.
Ada pula yang mengatakan nanti dari awal sudah tahiyat mengangkat (jari).
Hadis riwayat Timirdzi, khilaf antara ulama tentang masalah itu, tentang hadis nabi ﷺ -
- bahwasanya gerakan jari di tasyahud lebih keras bagi iblis daripada cambukan besi.
Ada yang menghasankan ada yang melemahkan.
Kalau Saya termasuk yang berpegang pada menghasankan hadisnya.
Sehingga menggerakkan jari itu, menggetarkannya, bagian daripada sunnah nabi ﷺ
Intinya antum setelah baca tahiyat, tinggal salam.
Dikatakan nabi ﷺ "Kalau salam terlihat pipi putih beliau oleh makmum beliau di belakang."
Jadi seperti ini. السَّلاَمُ عَلَيْكُمْ وَرَحْمَةُ اللهِ Terasa ini (leher) ketarik.
Tahan sebentar, baru السَّلاَمُ عَلَيْكُمْ وَرَحْمَةُ اللهِ. Badannya enggak perlu ikut salam.
Cuma leher saja. السَّلاَمُ عَلَيْكُمْ وَرَحْمَةُ اللهِ.
السَّلاَمُ عَلَيْكُمْ وَرَحْمَةُ اللهِ. Sampai situ saja.
Mengusap wajah tidak ada dalam syariat.
Jadi cukup situ. Berarti sudah selesai salatnya. والله أعلمُ
Ini tata caranya sementara dan di buku juga sudah ada, إِنْ شَاءَ ٱللَّٰ.
Besok kita akan lanjutkan lagi bahasannya.
Begitu saja إِنْ شَاءَ ٱللَّٰ. Kita akan bahas besok lanjutannya.
سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ ، أشْهَدُ أنْ لا إلهَ إِلاَّ اللهَ ، أسْتَغْفِرُكَ وَأَتُوبُ إلَيْكَ واَلسَّلاَمُ عَلَيْكُمْ وَرَحْمَةُ اللهِ وَبَرَكَاتُهُ