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Doa Tahlil dan Syukuran Hajatan

This document contains prayers and supplications for blessings, forgiveness, and mercy for the deceased. It begins with greetings and invocations of peace upon Prophet Muhammad. It includes prayers asking Allah for forgiveness of sins, mercy for Muslims and believers both living and deceased, and admission into paradise for the deceased. Specific supplications are included for deceased individuals. The document closes with sending blessings upon Prophet Muhammad and asking Allah for goodness in this life and the next and protection from the fire of hell.

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100% found this document useful (1 vote)
2K views3 pages

Doa Tahlil dan Syukuran Hajatan

This document contains prayers and supplications for blessings, forgiveness, and mercy for the deceased. It begins with greetings and invocations of peace upon Prophet Muhammad. It includes prayers asking Allah for forgiveness of sins, mercy for Muslims and believers both living and deceased, and admission into paradise for the deceased. Specific supplications are included for deceased individuals. The document closes with sending blessings upon Prophet Muhammad and asking Allah for goodness in this life and the next and protection from the fire of hell.

Uploaded by

Angle Indah
Copyright
© © All Rights Reserved
We take content rights seriously. If you suspect this is your content, claim it here.
Available Formats
Download as DOCX, PDF, TXT or read online on Scribd
  • Prayer Recitation Introduction
  • Continuation of Prayers
  • Prayer Conclusion

AMALAN DOA HAJATAN/ SYUKURAN TAHLIL

PENGAJIAN IBU-IBU DARUL ISLAH


PERJAYA, 10 OKTOBER 2021

ASTAGFIRULLAHALADZIM 3X

Allahumma Salli Ala Saidina Muhammadin Pil Awwalin Allahumma


Salliwasalim Ala Saidina Muhamadin Pil Ahirin Wasallim Wanadiallah
Hutabaraka Watta Ala An Kullis Salabati Rasulillahi Ajmain.

Audzubillah Himinasyaitonirrajim, Bismillahirrahmanirrahim.


Alhamdulillahirabbil 'Alamin Hamdan Syakirin Hamdan Nai'imin,
Hamday Yuwafi Ni'amahu Wa Yukafi Mazidah Ya Rabbana Lakal
Hamdu Kama Yambarhi Lijalali Wajhikal Karimin Wa'adzimi Sultonik.

Allahuma Shalli 'Ala Sayyidina Muhammadin Wa'ala Ali Sayyidina


Muhammad. Sholatan Tunjina Biha Min Jami'il Ahwali Wal Afat.
Wataqdi Lana Biha Ya Allah Jami'il Hajat. Watutoh Hiruna Biha Min
Jami'is Sayyiat. Watar Fa'una Biha 'Indika A'laddarojat. Watuballiruna
Biha Aqsol Roya Tan Fil Hayatan Wabarokatan Ba'dal Mamat. Innaka
'Ala Kulli Syai in Qodir.

Allahu Humma Ssolli Ssolatan Ka Milatan Wa Sallim Salaman Tam


Man A'la Saidina Muhammad Dinil Lazi Tan Hallu Bihil U'Kkodu.
Watan Pariju Bihil Kurobu Watuk Ado Bihil Hawa Iju Wa TUna Lu
Bihir Ro Rro ibu. Wa Hus Nul Hawa Timi Wayus Tas Kklo Rroma Bi
Waj Hihil. Karim Wa a'ala Alihi Wa Ssoh Bihi pi Kulli Lam Hatin Wa
Napa Sin Bi a'da di Kulli Na'lu Mil Lak Biroh Mati Kaya Ar Hama
Rohimin.

Robbana Hablana Min Azwajina Wazurriyatina Qurata A'yunin Waj'


Alnalilmuttaqina Imama. Robbana La Tuzirqulubuna Ba'da Izhadaitana
Wahablana Milladinka Rohmatan Innaka Antal Wahhab.

Allahumma Firlana Zunubana Wali Wali Dina War Ham Huma


Kamarobbayani Soiroh Wali Jamiil Muslimin Wal Muslimat Wal
Mu'mininawalmu'minat Birohmatika Ya Arhama Rohimin.
Ila Hadhrotin Nabiyyil Kirom Muhammad Mustofa Rosulillahi. Saw Wa Ala Alihi
Wa Ashabihi Wa Azwajihi Wazurriya Tihi Ajmain Syai Un Lillahi Lahumul
Fatiha Alfatihah.

Summa Ila Arwahi Aba Ina Wa Um Mahatina Wa Ajdadina Wajaddatina


Waliahlina Walijironina Wali Ustahzina Waliman Au Sona Biddu'a Walijamiil
Muslimina Wal Muslimat Wal, U'minina Walmu Minat Al Ahya Iminhum Wal
Amwat : Hususon Ila Arwahi Almarhum .............. Bin...................
Allahummarfirlahu Warham Hu Wa Afihhi Wa'fu Anhu Waj Alil Jannata Ma'
Wahu Biroh Matikaya Arhamarrohimin Bibarokati Surotul Fatiha........ Bini.......
Allahummarfilaha Warhamha Wa Afiha Wa' Fuanha Waj Alil Jannata Ma' Waha
biroh mati ka ya Arhamar rohimin Bibarokati Surotul Fatiha...

Hususon Ila Arwahi Al Marhum Almar Humah Bin/Binti Allahummar Firlahum


Warhamhum Wa Afihim Wa'fu Anhum Waj Alil Jannata Ma' Wahum Biromati
Kaya Arhamarrohimin Bibarokati Suro Tul Fatiha....

Mengirim Alfatiha Yang Hidup.


Waila Ruhhi Wajasadi Bibarokati Surotul Pateha

Al Fateha
Doa - Almarhumah

Allahummafirlahu (Ha) Warhamhu(Ha) Wa Afihi Wa'fuanhu(Ha) Wa Akrim


Nuzulahu (Ha) Wawassi' Madholu (Ha) Biroh Matikaya Arhamar Rohimin.
Allahumma Latahrima Ajrohu (Ha) Walataftinna Ba'dahu (Ha) Warfirlana Walahu
(Ha). Wali Ihwaninal Lazina Saba Quna Bil Iman. Wala Taj'al Fiqulubina Rillal
Lillazina Amanu Robbana Innkana Rofurur Rohim. (Laki-laki Hu. Wanita Ha)

Hususon Ila Arwahi Al Marhum/Almarhummah....Bin/Binti....................


Allahummafirlahum warhamhum wa afihi wa'fuanhum 3x
waj'alil Jannata Mas Wahum

Allahumma Anzil Fi Qobrihi Nuron Warohmatanh Wa Marfirotanh Daimatan Ila


Yaumil Qiyamah Waj'al Quburohum Roudatan Min Riyadil Jinan. Wala Taj'al
Quburohum Hufrotan Min Hufarin niron.
Irpa' Lahumul Daropjad Waddo' ip Lahum Hasanati Wa adhil humul jannahta
ma'al abrori wal ummahati Ya ai ya Tuhan Napsul Mut Ma Innatu Irji'i ila robbiti
Rodiyahtan Padhuli Pi Ibadi Wad Huli Jannati 3x

Allahumma Latahrimna Ajrahum Walaa Taftina Bakdahum, Warfirlahum Wali


Ihwa Minallazi Naza Baku Na Bil Iman. Wala Taj'al Pikulu Bima Rillalid Lillazi
Na Amanu Innakan Ro'ufurrohim.
Robbana atina Fiddunya Hasanah Wafil Ahiroti Hasanah Tau Wa Akina Aza
Bannar Sub baha Naka Rabbil izatil Amma Yasifun Walhamdulilah Hirobbil
Alamin
ALFATEHA 1X

Allahumma Inna Nas Aluka Salamatan Piddin Waafiatan Pil Jasadi, Waziadatan
Pil Ilmi Wabarokatan Pir Rizki Watau Batan Koblal baut, Warohmatan Indal
Mauti, Wamar piratan Bakdal Maut. Allahumma Hauwin Alaina Pisakaratil Mauti
wana jati minan naril Wal Apwa indal hisab rabbana latujikkulu bana bak da'iz
hadaitana, wahablana min ladun karohmatan innaka anntal wahab robbana atina
piddunya hasanah, Wapil ahhirotil hasanah wakinna azabannar. Subhana Robbika
robbil Izzati ana ya sipun, Wassalamun alal mursalin wal hamdulillahirobbil
alamin.
ALFATEHAH 1X

Amin-amain ya allah amin ya rosululloh


Allahumma bihakkil Patihah Wasirril Fatiha Ya Parijal Ya kasipal Rrom Yaman,
Li Ibadihi Yarr Piru Wayar Ham Wa Dapial Balak Ya Allah, waya dapial balak ya
rohman waya dapil balak ya rohim min daril dunia ila wal hiroh, wassalahu ala
hori hol kihi saidina Muhammadin Wa Ala Alihi Wassoh Bihi Ajjemain.

Da' Wahum Fiha Subhanakallahuma Tahiya Tuhum Fiha Salam Wa Ahiru Da'
Wahum 'Anil Hamdulillahi Robbil ' Alamin

Common questions

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Textual elements in the document that suggest a focus on life after death include supplications for the deceased to find peace and divine mercy, prayers to make their graves "gardens of paradise," and the hope that the souls be granted admittance to heaven. Additionally, prayers like "Jannata Ma' Wahum Biromati Kaya Arhamarrohimin" and calls for continuous light and blessings in their graves emphasize preparation and concern for the soul’s well-being in the afterlife . These elements highlight a deep concern for one's place and state after death, reflecting broader eschatological beliefs.

The document reflects the integration of religious elements in daily life by incorporating prayers and blessings into routine events such as gatherings and recitations ('Tahlil' and 'Pengajian'). Religious invocations are intertwined with personal and communal milestones, seeking divine assistance for peace, health, knowledge, and protection. These religious elements highlight the community’s reliance on spiritual guidance and blessings, showing how religion permeates daily life activities and influences cultural practices .

Praying for both the living and the deceased reflects the broader religious principle of intercession and communal responsibility. It embodies the belief in the power of prayer to positively impact the soul’s journey and condition, underscoring a shared duty to support each other's spiritual well-being. This practice illustrates the continuing bond between the living and dead within the religious community, emphasizing principles of compassion, forgiveness, and posthumous support as part of spiritual life . It highlights the concept of a continuous cycle of supplication and support within the religious framework.

The document illustrates the significance of divine attributes by frequently mentioning qualities like mercy (Arhamarrohimin) and omnipotence (Qodir), which frame the supplications and aspirations of the prayers. These attributes underscore the belief in God's ultimate power and compassion, guiding the intentions behind the prayers. By appealing to these divine characteristics, the prayers underscore a faithful reliance on divine will and assistance, and a trust in God's ability to address and fulfill the community's diverse spiritual and worldly needs . Such theological references ground the prayers in a framework of divine omnipresence and benevolence.

Specific phrases such as "Allahummarfilahu Warhamhu Wa Afiha Wa'Fuanhu" play a crucial role in reinforcing themes of forgiveness and intercession. These phrases, repeated multiple times, focus on pleading for divine mercy and forgiveness for the souls of the deceased. The repetition serves to underline the earnestness and communal nature of these prayers, expressing hope for divine compassion and the role of the community in supporting each other's spiritual quests. The use of personal and collective petitions in prayers emphasizes accountability and collective responsibility for spiritual intercession . This reflects deep-rooted beliefs in the community's capacity to influence divine judgment .

The repeated invocation for peace and mercy underscores the core spiritual aspirations of the community, reflecting a humble submission to divine will. It signifies a collective yearning for spiritual tranquility, absolution of sins, and protection from adversities. These supplications also embody a plea for divine guidance and favor, not only in this life but also in preparation for the hereafter, highlighting the importance placed on harmonious living and spiritual salvation . The invocation of mercy is also a reminder of divine compassion and understanding .

Prayers and blessings in the cultural practice serve as an essential component of communal gatherings, especially during events like Hajatan or Syukuran. They are meant to invoke peace, protection, and spiritual well-being, often seeking divine intervention in worldly affairs and life after death. The document illustrates the use of prayer as a means of spiritual communication and communal bonding, where forgiveness and blessings for ancestors, living individuals, and the community are emphasized . These prayers also reflect a desire for continual spiritual progress and protection from worldly and spiritual adversities .

Communal and familial bonds are strengthened through collective prayer and remembrance of relatives and community members, both living and deceased. The practice of reciting supplications and asking for forgiveness forms a spiritual link across generations, reinforcing communal ties and shared beliefs. The inclusive nature of these gatherings, where prayers are offered for neighbors, relatives, and the wider Muslim community, fosters a sense of unity and mutual support, reinforcing the social fabric . This communal aspect of prayer fortifies relationships by promoting empathy, shared cultural identity, and a collective sense of belonging .

The underlying message about the community's view on mortality and remembrance is one of continuity, hope, and respect. The frequent prayers for the deceased illustrate an ingrained belief in an everlasting bond transcending life and death, showing that remembrance is not limited to the living's memory but continues through active spiritual support for the departed. This reflects a perception of death as a transition rather than an end, where the departed remain an integral part of the community's spiritual journey . The emphasis on intercessions highlights a belief in the power of prayer to assist in this transition, ensuring that memory and acts of piety continue to influence both realms .

The prayers reflect their cultural context by embodying practices of collective worship, honoring ancestral connections, and emphasizing moral and spiritual values prominent in their community. The use of familiar religious phrases and particular invocations aligns with acknowledged traditions in Islam, fostering a continuous link between past and present generations. This cultural specificity highlights not only religious aspects but also social structures, where gatherings serve both spiritual and community-binding purposes, reaffirming shared identity and cultural continuity . The localized nuances in the prayers indicate an adaptation of religious practices to fit specific social and cultural circumstances, showing culture-religion integration .

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