Dengan ini diberitahukan kepada para pengunjung Dhuha.Net yang ingin mendownload e-book atau software dapat mengunjungi link ini : http://download.dhuha.net/webfm

Terutama kepada mereka yang ternyata berusaha mendownload di sini tapi file tidak diketemukan.

http://download.dhuha.net/webfm

Tafsir Jalalain (tafsir dua Jalalain) adalah tafsir Qur'an Sunni klasik, disusun pertama kali oleh Jalaluddin al-Mahalli pada tahun 1459 dan lalu diselesaikan oleh muridnya Jalaluddin as-Suyuti pada tahun 1505.

Tafsir Jalalain diakui sebagai salah satu tafsir yang paling populer saat ini, dikarenakan gayanya yang sederhana namun padat.

Keterangan:
File download ini dalam format file .rar. Di dalamnya terdapat file tafsir jalalain dalam bentuk chm.

O my Lord, indeed my people have taken this Qur’an as a thing (abandoned)” [al-Furqan 25: 30], Transliteration: Wa Q?la Ar-Ras?lu Y? Rabbi 'Inna Qawm? Attakhadh? H?dh? Al-Qur'?na Mahj?r?an

Are you one of those people who rarely touch the Qur’an? Or do you read daily, but don’t find it is having the impact on you that it should? Whatever the case may be, these are some simple tips that can help you connect with the Qur’an.

1. Before you touch it, check your heart. The key to really benefiting from the Qur’an is to check your heart first, before you even touch Allah’s Book. Ask yourself, honestly, why you are reading it? Is it to just get some information and to let it drift away from you later? Remember that the Prophet Muhammad (peace be upon him) was described by his wife as a “walking Qur’an”; in other words, he didn’t just read and recite the Qur’an, he lived it.

2. Do your Wudu (ablution). Doing your Wudu is good physical and mental preparation to remind you that you’re not reading just another book. You are about to interact with God, so being clean should be a priority when communicating with Him.

3. Read at least 5 minutes every day. Too often, we think we should read Qur’an for at least one whole hour. If you aren’t in the habit of reading regularly, this is too much. Start off with just five minutes daily. If you took care of step one, Insha Allah (God willing), you will notice that those five minutes will become 10, then half an hour, then an hour, and maybe even more!

4. Make sure you understand what you’ve read. Five minutes of reading the Qur’an in Arabic is good, but you need to understand what you’re reading. Make sure you have a good translation of the Qur’an in the language you understand best. Always try to read the translation of what you’ve read that day.


5. Remember, the Qur’an is more interactive than a CD. In an age of “interactive” CD-ROMs and computer programs, a number of people think books are passive and boring. But the Qur’an is not like that. Remember that when you read the Qur’an, you are interacting with Allah. He is talking to you, so pay attention.


6. Don’t just read; listen too. There are now many audio cassettes and CDs of the Qur’an, a number of them with translations as well. This is great to put on your Walkman or your car’s CD or stereo as you drive to and from work. Use this in addition to your daily Qur’an reading, not as a replacement for it.

7. Make Dua (supplication). Ask Allah to guide you when you read the Qur’an. Your aim is to sincerely, for the love of Allah, interact with Him by reading, understanding and applying His blessed words. Making Dua to Allah for help and guidance will be your best tool for doing this.

Source: http://justquraan.wordpress.com

“Katakanlah: "Hai hamba-hamba-Ku yang malampaui batas terhadap diri mereka sendiri, janganlah kamu berputus asa dari rahmat Allah. Sesungguhnya Allah mengampuni dosa-dosa semuanya. Sesungguhnya Dia-lah Yang Maha Pengampun lagi Maha Penyayang.” (QS Az-Zumar [39] : 53)

E-book ini membahas tentang topik Istigfar – memohon ampun atas dosa seseorang – menyangkut salah suatu topik yang paling penting yang mana seorang Muslim harus memberikan perhatian di dalam hidupnya, dan karenanya harus mempunyai keprihatinan yang besar terhadapnya. Termasuk di dalamnya penjelasan cara terbaik dalam istigfar, diantara banyak bentuk istigfar yang terdapat di dalam sunnah Nabi. Kita memohon kepada Allah bahwa ini akan bermanfaat bagi kita dan menjadi berkah bagi kita.

Terdapat banyak nash yang dapat ditemukan di dalam Kitab Allah Jalla wa ’Ala dan di dalam sunnah Rasul-Nya yang mendorong seseorang untuk beristigfar, nash yang memerintahkannya, yang menunjukkan keutamaannya, menunjukkan keutamaan orang yang melakukannya, dan orang-orang yang terus menerus melakukannya.

Question:

As-salamu alaykum.

May Allah reward you for the help you are providing us by answering our questions!

What does Islam say about breaking an engagement (knowing that during the ceremony an Imam was present and reading Quran) because the following is my situation?

I’m 24 and I love a person since I’m 11, a person I’ve never talked to or seen since then (we were living in the same neighborhood). I just know it inside my heart, that’s why I (from 11 years old till now) ask Allah in all my duaas to allow me to be the wife of this person in this world and the hereafter. I also used to ask Allah to make my feelings for him reciprocal. And subhanallah, 1 month ago, I learnt that he has the same feelings and that he loves me too since he was a child…

But he was too scared to propose because he thought I would say no (because he thought I was too good for him) and that would have broke his heart. And I thought the same, that he was too good for me and that as a girl I could not say that I wanted this person to be my husband (so I kept all this a secret between me and Allah and I had only faith in him to realize my duaa).

The problem is that before we both realize that we both love each other since ever, he got engaged to another person (2 months ago). He did it just because as a Muslim he wanted to marry, any person, because he was sure he could not have the only wife he wanted…i.e. me. He does not love her and he knows that he is not going to be happy but he is afraid to make his fiancée and her family suffer (she has no father) and he doesn’t know if islamically he can break his engagement or nikah (I don’t know what it is exactly but an Imam was present…).

Is he allowed to break his engagement? (We live in France and for the law they are not married). Are there hadiths or Quran verses that talk about that? If yes what is the best way to do it? I am a very practicing Muslim woman alhamdulillah and I was never in any ways involved with this person…I just have these strong feelings inside my heart and since I am 11 I keep asking Allah to make me become his wife, and because I have faith only in Him I still believe that it is possible . So I multiplied my prayers, my dua`as and I am also fasting for 2 weeks now…Is it haram to ask Allah to give the person the strength to break his engagement?

The fact that Allah make us discover that our feelings were reciprocal makes me also think that maybe Allah wants us to be together in shaa Allah and that this situation is a test for both of us… Could you please help me in this situation by please telling us what to do without disobeying Allah?

Jazakum Allah khairan


Answer:

Wa `alaykum As-Salamu wa Rahmatullahi wa Barakatuh.

In the Name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

I think this is a chance for you to re-organize your thoughts and reconsider your choices. The point that both of you were “too good” for each other is not a reason to seek other choices in marriage. And the fact that you build up your hopes around one person and you keep waiting for him, even after he has already considered another option, is really strange. Marriage is not a trial, but a determination. Therefore, you should not be so obsessed by him if he already made up his decision.

As for his engagement, it is a promise of marriage. He should therefore keep his promise and respect his fiancée’s feelings. However, breaking off engagement is allowed, especially if there are valid grounds for it, such as if both parties started to develop negative feelings towards each other and they no longer get a long easily with each other. In this case, all financial rights should be settled and engagement maybe broken. Again, that has nothing to do with your case; this is between him and his fiancée.

Allah Almighty knows best.


Source: Islamonline.net

Question:

What is the meaning of the word Allah in the Qur'an?

Answer:

Allah is the unique name of God in Islam. The word in Arabic means the one and only God, or the one who alone is worthy of being worshiped. Allah has described Himself with various names and attributes in the Qur'an; among them are: the One, the eternally Alive, the Self-subsisting Source of all beings, the Incomparable, the Omnipotent, Omniscient, the Source of Peace, the Compassionate and the Merciful, etc. Allah is the unique name of God in Islam. The word in Arabic means the one and only God, or the one who alone is worthy of being worshiped. Allah describes himself with various names and attributes in the Qur'an, including the One, the eternally Alive, the Self-subsisting Source of all beings, the Incomparable, the Omnipotent, Omniscient, the Source of Peace, the Compassionate and the Merciful, etc.

Allah says, "And God's [alone] are the attributes of perfection; invoke Him, then, by these, and stand aloof from all who distort the meaning of His attributes: they shall be requited for all that they were wont to do!" (Qur'an: 7: 180).

When the pagans asked the Messenger of Allah to describe his God, Allah revealed the surah of ikhlas, which sums up the essential Islamic creed of the Oneness and Unity of God. It reads: "Say, 'He is the One God, God the Eternal, the Uncaused Cause of All That Exists. He begets not, and neither is He begotten; and there is nothing that could be compared with Him." (Qur'an: 11: 1-4).


Source: Askthescholar.com

Ini adalah kumpulan tiga Ratib yang umum dikenal dan diamalkan, yaitu Ratib al-Haddad, Ratib al-'Attas dan Ratib al-'Aydrus.

Ratib secara bahasa adalah hal yg dilakukan secara berkesinambungan dan keteraturan. Istilah Ratib digunakan kebanyakannya di negeri Hadhramaut (Yaman) dalam menyebut zikir-zikir yang biasanya pendek dengan bilangan kiraan zikir yang sedikit (seperti 3, 7, 10, 11 dan 40 kali), senang diamalkan dan dibaca pada waktu-waktu yang tertentu iaitu sekali pada waktu pagi dan sekali pada waktu malam.

Ratib al-haddad dikarang oleh Al Imam Abdullah Al-Haddad. Ratib al-Attas dikarang oleh Imam Abdurrahman Al-Attas. Sedangkan untuk Ratib Al-Aydrus dikarang oleh Imam Abdullah bin Abubakar Al-Aydrus.

Question:

Is it allowed to put alcohol perfumes on clothes like hugo boss and others.i am very fond of using it but since listened that it is not allowed i stopped it .i am not talking about attar.i am talking about alcohol perfumes.

Answer:

There is a difference of opinion among scholars about the use of perfume with alcohol content. The most common view has been that it is not different from the use of alcohol or intoxicants. A number of modern scholars, however, consider the issue differently: they rule the use of such perfumes as permissible or excusable for a number of reasons:

1) The alcohol content in such perfumes is minuscule; as such, it is excusable; it is different from khamr (which is undboutedly  forbidden) and is solely made for intoxication. The alcohol content in the perfumes is due to chemical changes; and thus it is comparable to the alcohol contents found in various degrees in all fermented foods; yet no one considers such foods as haram. It is also worth remembering that traditionally some of the schools have ruled the permissibility of nabidh. Nabidh is fermented drink which is not free of elements of alcohol; the only distinction between khamr and nabidh is the degree of fermentation and the resulting intoxication it produces in the consumer.

2) The perfumes are for external use only; they mostly evaporate on contact with air.

Hence there is no need to be rigid on this issue. If, however, a person still has reservations about the use of such perfumes, it is best that he avoids them. But, he should not object to those who use them.

Having said this, I need to add a word of caution: the flexibility mentioned above can never be extended to foods cooked with wine or alcohol. There is no way to consider them as permissible as it is an altogether different issue.


Source: Askthescholar.com

"Bila Nabi saw. selesai makan, beliau menjilati jari jemarinya yang tiga*."
(Diriwayatkan oleh al Hasan bin `Ali al Khilali, dari `Affan, dari Hammad bin Salamah, dari Tsabit, yang bersumber dari Anas r.a.)

E-Book ini menguraikan dengan jelas ciri fisik, kebiasaan sehari-hari, dan akhlak Rasulullah Saw. Beliau seorang Nabi, Rasul, kepala rumah tangga, pemimpin umat dengan akhlak yang sangat terpuji dan diharapkan dengan kita mengenali ciri-ciri fisik serta kebiasaan beliau maka kita dapat lebih mencintai dan meneladani beliau.

Sungguh betapa indah dan betapa beruntungnya umat Nabi Muhammad saw. yang hidup di masa beliau hidup, umat yang ikut setiap jejak langkah beliau berjihad fi sabilillah di bawah panji La Ilaha Illallah. Namun sebenarnya kita lebih baik karena kita umat Nabi Muhammad saw. Yang hidup di masa beliau telah tiada berabad-abad lalu tetapi kita selalu mencintai dan merindukan Rasulullah saw. dan seharusnyalah bila kita mengaku mencintai dan merindukan beliau maka ikutilah sunnah- sunnah beliau tetapi tetap dahulukanlah yang wajib. Sesungguhnya Nabi Muhammad saw. tidak akan puas, tidak akan bahagia, tidak akan senang jikalau seorang dari umat beliau masih berada dalam neraka.

Question:

Why were most of the hadith narrated by Abu Hurayrah(RA) and Anas Malik and not by Abu Bakr(RA) and Umar(RA) despite the very were the closest companions of the Holy Prophet(SAWS)?

Answer:

You have raised an important question. Abu Hurayrah, Ibn Umar, Anas, Aishah, etc. have reported more traditions than Abu Bakr and Umar; the reasons are not hard to find. Let me try to explain:

The Prophet, peace be upon him, as a divinely inspired leader and teacher, knew the talents and abilities of each one of his companions, and trained them to fill specific roles for promoting the cause of Islam. While Abu Bakr and Umar were destined for leadership, Abu Hurayrah, Anas and Aishah were to fill the roles of bearers and transmitters of prophetic legacy and traditions.

For instance, Abu Hurayrah, from the beginning of his association with the Prophet showed great zeal to retain whatever he learned from the Prophet; and on realizing this, the Prophet prayed to Allah to bless his memory. Thanks to the Prophet's prayer, he was gifted with remarkable power of retention.

Ibn Umar, from his early years, possessed an unbounded passion to observe and emulate the mannerisms and examples of the Prophet. He was reputed for his piety and scrupulousness in following the Prophet's sunnah--a fact unanimously accepted by the companions.

Anas accompanied the Prophet ten years; he was ten when he came to the service of the Prophet as his mother had wanted him to help the Prophet in his errands and thus be able to observe and learn from him.

Aishah, the beloved wife of the Prophet, was the closest to the Prophet, second to none. The Prophet also trained her closely to fill the role of a teacher, as can be seen from a close study of the sources. Although the general assumption is that Abu Hurayrah was the most prolific transmitter of traditions, some scholars, after critical study of the sources, have concluded that Aishah has surpassed all others, including Abu Hurayrah, Ibn Umar and Anas.

Coming to Abu Bakr and Umar, they were trained by the Prophet, peace be upon him, as leaders--a role they filled very well. Every student of Islamic jurisprudence also recognizes that their legal precedents formed an organic expansion of the Prophetic legacy.

May Allah open our hearts to recognize the divine wisdom in the preservation of the sunnah as part of His promise to preserve the Quranic revelation.

Source: Askthescholar.com