7 İhlas 7 Fatiha 7 Ayetel Kürsi 7 Felak 7 Nas surelerinden oluşan rukye ayetleri ve korunma duaları ve Kuran sureler ve dualar videomuzu sizlere sunuyoruz. Allah dualarınızı ve ibadetlerinizi kabul ve makbul eylesin inşallah!

Narrated Abu Huraira and Zaid bin Khalid Al-Juhani رضی اللہ عنہما :

حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا لَيْثٌ، عَنِ ابْنِ شِهَابٍ، عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ بْنِ عُتْبَةَ بْنِ مَسْعُودٍ، عَنْ أَبِي هُرَيْرَةَ، وَزَيْدِ بْنِ خَالِدٍ الْجُهَنِيِّ، رضى الله عنهم أَنَّهُمَا قَالاَ إِنَّ رَجُلاً مِنَ الأَعْرَابِ أَتَى رَسُولَ اللَّهِ صلى الله عليه وسلم فَقَالَ رَسُولَ اللَّهِ أَنْشُدُكَ اللَّهَ إِلاَّ قَضَيْتَ لِي بِكِتَابِ اللَّهِ‏.‏ فَقَالَ الْخَصْمُ الآخَرُ وَهْوَ أَفْقَهُ مِنْهُ نَعَمْ فَاقْضِ بَيْنَنَا بِكِتَابِ اللَّهِ، وَائْذَنْ لِي‏.‏ فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏"‏ قُلْ ‏"‏‏.‏ قَالَ إِنَّ ابْنِي كَانَ عَسِيفًا عَلَى هَذَا، فَزَنَى بِامْرَأَتِهِ، وَإِنِّي أُخْبِرْتُ أَنَّ عَلَى ابْنِي الرَّجْمَ، فَافْتَدَيْتُ مِنْهُ بِمِائَةِ شَاةٍ وَوَلِيدَةٍ، فَسَأَلْتُ أَهْلَ الْعِلْمِ فَأَخْبَرُونِي أَنَّمَا عَلَى ابْنِي جَلْدُ مِائَةٍ، وَتَغْرِيبُ عَامٍ، وَأَنَّ عَلَى امْرَأَةِ هَذَا الرَّجْمَ‏.‏ فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏"‏ وَالَّذِي نَفْسِي بِيَدِهِ لأَقْضِيَنَّ بَيْنَكُمَا بِكِتَابِ اللَّهِ، الْوَلِيدَةُ وَالْغَنَمُ رَدٌّ، وَعَلَى ابْنِكَ جَلْدُ مِائَةٍ وَتَغْرِيبُ عَامٍ، اغْدُ يَا أُنَيْسُ إِلَى امْرَأَةِ هَذَا فَإِنِ اعْتَرَفَتْ فَارْجُمْهَا ‏"‏‏.‏ قَالَ فَغَدَا عَلَيْهَا فَاعْتَرَفَتْ، فَأَمَرَ بِهَا رَسُولُ اللَّهِ صلى الله عليه وسلم فَرُجِمَتْ‏.‏

Narrated by Sahih Bukhari in his book (Imam Bukhari).

sahih-bukhari

Narrated Zaid bin Al-Arqam رضی اللہ عنہ :

حَدَّثَنَا عَبْدُ اللَّهِ بْنُ رَجَاءٍ، حَدَّثَنَا إِسْرَائِيلُ، عَنْ أَبِي إِسْحَاقَ، قَالَ سَأَلْتُ زَيْدَ بْنَ أَرْقَمَ ـ رضى الله عنه ـ كَمْ غَزَوْتَ مَعَ رَسُولِ اللَّهِ صلى الله عليه وسلم قَالَ سَبْعَ عَشْرَةَ‏.‏ قُلْتُ كَمْ غَزَا النَّبِيُّ صلى الله عليه وسلم قَالَ تِسْعَ عَشْرَةَ‏.‏

Narrated by Sahih Bukhari in his book (Imam Bukhari).

sahih-bukhari

SAHIH al-BUKHARI: Virtues and Merits of the Prophet (pbuh) and his Companions 66

Narrated Abu Huraira:

Allah’s Messenger (ﷺ) said, “I have been sent (as an Apostle) in the best of all the generations of Adam’s offspring since their Creation.”

SAHIH al-BUKHARI : Chapter: Virtues and Merits of the Prophet (pbuh) and his Companions 1/66

FREQUENTLY ASKED QUEASTIONS AND ANSWERS :

How to Avoid Claiming Divine Favors Upon Oneself

Question: There are positive developments around the world in the direction of a revival of ethical and spiritual values. How should believers position themselves on a safe ground to avoid claiming divine favors upon themselves?
This matter has two aspects; we are concerned with one aspect, while the other one is beyond our capacity. Regarding the aspect associated with us, service to revive ethical values is done only because it is ordered by God. Unless all these deeds—those that make our nights sleepless, ruin our comfort, restrain us from food and drink, tire our minds and bodies—are performed for the good pleasure of God, it means that we have been acting in vain. Having sincere intentions lies at the soul of all actions. Unless this soul exists, both the deeds we have done and the ones we shall do will bear no positive worth.

O you who believe! Respond to God and to the Messenger when the Messenger calls you (in the Name of God) to that which gives you life. (Al Anfal 8:24)

Yes, this is a matter of life-giving, that is, a revival and helping others revive. And this revival, as clearly stated in the above verse, is considered possible only by faith and by making it the essence of life. Our personal thoughts and desires should in no way interfere in our deeds performed for God’s good pleasure in order to reach “the rank of contentment.” This is important, for there is a fine balance here. For instance, the belief that an unfaithful person shall face perdition may cause some sensitive souls to feel resentment; but this is a judgment in which we have no say of. Likewise, it would also put our balance on the brink of collapse if we were to include our personal feelings and push hard on legitimate bounds, or contrarily conceive unnecessary limits even for some legitimate forms of relationship, say, in an effort to prevent sexual misbehavior. Therefore, it is significant to stay in line with what has been prescribed and be content with it especially at times when we think we could serve God’s good pleasure by other means; this is what we are accountable of.

The other aspect, mentioned previously as being beyond our capacity, imposing upon others our message. This is something really beyond our power and ability, and this is not something we are responsible of. Just as it is God who can make someone accept, it is also Him who can make them not accept. Just as we do not consider this to be within our own authority, we cannot claim the opposite to ourselves either. If our words are welcomed and people respond to our call, we should not associate this with our intelligence, knowledge or ability, as everything is a favor of God. By contrast, if we are not welcomed, we should question ourselves, check our senses, intentions, worship; continually engage in self-inspection, and never fall in despair. Throughout history, numerous great figures of logic and reasoning have come and gone, and they have only been followed by a handful of people. Again, many people of inspiration and blessings have passed away, after whom one or two followers may or may not have gone. Indeed, faith is a light which God turns on in the heart of His servant, and the decision to turn it on is only under His authority.

All becomes easy when God manifests Himself;
Creates He the causes and bestows them in a moment.

It is a clear fact that these good services cannot be run by people who go through ups and downs; some of us are so weak in character that we want to leave half way when faced with difficulty or feel depressed, but after we realize all other routes are no exit, we get back on track. Even though a group of people, a community, may receive great honors and rewards based on their sincerity and hard work, we should admit that God Almighty is the real agent behind all things. So, no one should blur these services by mixing with it some other thoughts, delusions, or future expectations. No one should exploit the results obtained from these services for his or her own benefit so that all these favors can become a means of salvation for them. However, this spring of benevolence that can meet even the spiritual and otherworldly needs of next generations, may possibly become useless if we spoil it by crediting the blessings granted to ourselves.

It is therefore necessary to practice self-introspection, hold ourselves to account for all of our actions, and do our best to maintain self-control. Each of these favors should trigger even more servanthood and prayer with even more deeply observed worship, turning each prostration to a gate of reunion, not willing to lift our heads even for a moment, knowing that each favor will multiply with our gratitude. We have to rethink our condition; if we are brushing aside over our prayers, if we are being dragged away by our lust, and if we are enjoying all the carnal pleasures of this life in its fullest sense, then we have already started spoiling these favors.

Verse of the day

تَبَّتْ يَدَا أَبِي لَهَبٍ وَتَبَّ

May the hands of Abu Lahab perish, and he ˹himself˺ perish!

Surat Al-Masad (The Palm Fiber)[1]

Daily Hadith

Bismillah Walhamdulillah Was Salaatu Was Salaam ‘ala Rasulillah

Narrated Abu Huraira (Radi-Allahu ‘anhu):

The Prophet (Sallallahu 'Alaihi Wa Sallam) said: “Do not wish to meet the enemy, but when you meet (face) the enemy, be patient.”

Bukhari Vol. 4 : No. 266

Surah Ash-Shura (42), verses 1–2, open with the Arabic letters ḥā-mīm and ayn-sīn-qāf —often called “muqattaʿāt” or disjointed letters. Some presentations describe these as coded words whose true meaning is known only to a select few, and they are presented as a name to be recited for a being’s welfare, suggesting that liberation is impossible without this practice.

In mainstream Islamic scholarship, however, these letters are treated as part of the Qur’an’s textual structure whose precise significance is entrusted to Allah. Classical commentators (e.g., Ibn Kathir, al-Tabari) note that the muqattaʿāt appear at the start of several surahs (such as Al-Baqarah’s Alif-Lam-Mim) and are generally regarded as a divine mystery rather than a recited mantra. Islamic devotional life centers on prayer, remembrance (dhikr), and Qur’anic recitation, not on assigning a japa-name to these initials.

The passage can therefore be summarized in English as: “Surah Ash-Shura begins with ḥā-mīm ʿayn-sīn-qāf, described by some as symbolic code-words vital for salvation, though traditional tafsirs view them as mysterious letters without a prescribed recitation formula.” This version conveys the original message while situating it alongside widely accepted explanations.

Narrated Ibn `Abbas رضی اللہ عنہما :

حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ عَمْرِو بْنِ دِينَارٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ ـ رضى الله عنهما ـ قَالَ بَيْنَا رَجُلٌ وَاقِفٌ مَعَ النَّبِيِّ صلى الله عليه وسلم بِعَرَفَةَ إِذْ وَقَعَ عَنْ رَاحِلَتِهِ، فَوَقَصَتْهُ ـ أَوْ قَالَ فَأَقْعَصَتْهُ ـ فَقَالَ النَّبِيُّ صلى الله عليه وسلم ‏ “‏ اغْسِلُوهُ بِمَاءٍ وَسِدْرٍ، وَكَفِّنُوهُ فِي ثَوْبَيْنِ ـ أَوْ قَالَ ثَوْبَيْهِ ـ وَلاَ تُحَنِّطُوهُ، وَلاَ تُخَمِّرُوا رَأْسَهُ، فَإِنَّ اللَّهَ يَبْعَثُهُ يَوْمَ الْقِيَامَةِ يُلَبِّي ‏"‏‏.‏

Narrated by Sahih Bukhari in his book (Imam Bukhari).

sahih-bukhari

Sunan Ibn Majah, Etiquette 3776

It was narrated that Ibn ‘Umar said:

“The Messenger of Allah(ﷺ) forbade two to converse (privately) to the exclusion of a third

Sunan Ibn Majah, Etiquette 3776/3826

The Book of Fasting, Book 13, Hadith 37

The son of Abu Bakra reported it on the authority of his father that the Messenger of Allah (ﷺ) had said:

The two months of ‘Id, Ramadan and Dhu'l-Hijja (are not incomplete).

The Book of Fasting, Book 13, Hadith 37

Life of the Prophet Muhammad (SAW) Complete AudioBook

Adopting Positive Characteristics Leads to Peace of Mind

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PODHADITH: GAINING REWARD -

In a Hadith found in Jami At Tirmidhi, number 3154, the Holy Prophet Muhammad, peace and blessings be upon him, warned that those who perform deeds for the sake of people, such as showing off, instead of doing them for the pleasure of Allah, the Exalted, will be told to gain their reward on Judgment Day from the people they acted for which in reality is not possible to do.

It is important to understand that the foundation of all deeds, and even Islam itself, is one’s intention. It is the very thing which Allah, the Exalted, judges people on. This is confirmed in a Hadith found in Sahih Bukhari, number 1.

A muslim should ensure they perform all religious and useful worldly actions for the sake of Allah, the Exalted, so that they gain reward from Him in both worlds. A sign of this correct mentality is that this person neither expects nor desires people to appreciate or show gratitude to them for the deeds they perform. If one desires this then it indicates their incorrect intention.

In addition, acting with the correct intention prevents sadness and bitterness as the one who acts for the sake of people will eventually encounter ungrateful people who will make them annoyed and bitter, as they feel they wasted their effort and time. Unfortunately, this is seen in parents and relatives as they often fulfill their duties towards their children and relatives for their sake instead of for the pleasure of Allah, the Exalted. But the one who acts for the sake of Allah, the Exalted, will fulfill all their duties towards others, such as their children, and never become bitter or enraged when they fail to show gratitude towards them. This attitude leads to peace of mind and general happiness as they know Allah, the Exalted, is fully aware of their righteous deed and will reward them for it. This is the way all muslims must act otherwise they may well be left empty handed on the Day of Judgment. Chapter 18 Al Kahf, verse 110:

“…So whoever would hope for the meeting with his Lord - let him do righteous work and not associate in the worship of his Lord anyone.”

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The literal meaning of Sunnah is way, (trodden) path, nature, principal, and law. Terminologically, the word Sunnah means what the Prophet Muhammad said, did, or conducted. Conduction is responding silently and not rejecting. Hadiths are the interpretations of the Quranic verses. They explain the divine secrets that are briefly given in the verses and decree on subject, which there is no mention of it in Quran.

Pray at stated times! command is in brief; details are left to the hadiths. The number of reqats (a series of ritual movements form part of the namaz) in namaz (ritual of worship centered in prayer), the way of the ritual were not given in details. If that is so, in the absence of Sunnah, Pray at stated times! command would be useless. Pray as I do pray (Hadith)

In the same way, give zakat (alms)! commands full explanation and details are fixed stand by Hadiths.

Whenever any news comes to them, related to (public) security or alarm, they go about spreading it (without ascertaining if the news is true or not without thinking about whether it is beneficial or harmful to spread it). Whereas if they would but refer it to the Messenger and to those among them (in the community) who are entrusted with authority, those from among them who are competent to investigate it would bring to light what it is really about.(An- Nisaa Surah, 4:83)

Every objective is reached by following a different path. The way to be rich and the way to become an erudite are different from each other. For the first, specific conditions of economy have to be applied and successful people in the field have to be taken as a model. For the second, one should become a student of the erudite people.

It is only possible to reach the divine truth by following the people who are entrusted with authority in the field.

Self- evidently truth and Reality lie in the prophethood and in the hands of prophets.

In a verse which offers affection of Allah (swt) with the condition of following Sunnah (states), Say (to them, O Messenger): If you indeed love God, then follow me, so that God will love you and forgive you your sins. God is All-Forgiving, All-Compassionate. (Al-i Imran Surah, 4:31)

Our Prophet is an exceptional human who is loved and is given consent by God. Ones love of God who does not abide our Prophets (Sunnah) is subject to be in the abstract. 

When this is the reality, abiding only to Quranic verses and excluding Sunnah is leaving to take after the one who is loved by God.

If one starts to comment Quran with his own mind instead of consulting to the light of Hadiths, would be the way of his own, not Allahs Messenger. Moreover, the consequences of this way are not known for sure.

The intention of comprehending Quran is to live and to make others live it. At this point, the most competent guide is the prophet of Allah (pbuh). Let us read the realities from the Quranic Verses;

Whatever the Messenger gives you accept it willingly, and whatever he forbids you, refrain it. Keep from disobedience to God in reverence for Him and piety. Surely God is severe in retribution. (Al- Hashr Surah, 59:7)

He does not speak on his own, out of his own desire; that (which he conveys to you) is but a Revelation that is revealed to him. (An-Najm Surah, 53:3-4)

He who obeys the Messenger (thereby) obeys God (An- Nisaa Surah, 4:80)

When we say, Ittibaai Sunnah (following Sunnah), we understand following the way of Messenger of Allah (pbuh) and being in the right path

Let us ask, What will a believer do if he would have reached to Al-asri Saadah (age of happiness, when Prophet Muhammad has lived)? He would definitely follow the Messenger of Allah on every matter, wouldnt he?

Today, abiding to his Sunnah word for word bears the same meaning.

In the Risale-i Nur Collection, Sunnah is divided into three main groups: The sources of the Noble Prophets Illustrious Practices (Sunnah- Saniyyah) are three; his words, his acts, and his conduct.

That is to say, our Prophets holy (practices) Sunnah are consist of heavenly lightening sentences come out from his blessed language, his acts, and his exclusive morality which he lays out with his conducts.

A Muslim starts to imitate the Prophet (pbuh) of prophets with farz (necessity religious duties). Allahs commands are farz, at the same time they are Sunnah because the Messenger of Allah practiced them. That is to say, a believer, who literally follow Allahs commands and refrain from forbidden corresponds farz part of the sunnah.

A believer, who fulfills his necessity religious practices, perpetuates his spiritual progress with nafil (voluntary) prayers. When it is said voluntary, it is understood prayers, which are not religiously necessary or vacib (duty secondarily incumbent on a Muslim).

The Sunnah of namaz (stated prayers) while considered voluntary prayers, there are many other voluntary prayers such as (early) Morning Prayers, Tahiyye-i mescit (benefaction prayers), (late) Nighttime Prayers.

Adat-i Hasana (consuetude of benefactory acts) are humane acts of the Messenger of Allah (pbuh) such as eating, drinking etc All of them are good examples to humans. If a believer tries to do his everyday actions just as the Messenger of Allah (pbuh) did, he would find a prosperity source and have chance for tranquility in his worldly affairs.

One who makes it his practice to follow the Practices of the Prophet (pbuh) transforms all his acts into worship, and makes his whole life fruitful and yielding of reward.

When the concern is our Prophets practices of conduct, these give us a magnificent picture, which embellished with Takwa (To protect ones self from all sins), muhabbat (ones spirit being fond of ), all the branches of morality, and the strongest possible human character.

Hearts having filled with love and fear of Allah is considered in this group.

I (pbuh), who love Allah at most amongst you, and I, who fear from Him at most. (Hadith)

Narrated Sahl bin Abu Hathma رضی اللہ عنہ :

حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا بِشْرٌ، حَدَّثَنَا يَحْيَى، عَنْ بُشَيْرِ بْنِ يَسَارٍ، عَنْ سَهْلِ بْنِ أَبِي حَثْمَةَ، قَالَ انْطَلَقَ عَبْدُ اللَّهِ بْنُ سَهْلٍ وَمُحَيِّصَةُ بْنُ مَسْعُودِ بْنِ زَيْدٍ إِلَى خَيْبَرَ، وَهْىَ يَوْمَئِذٍ صُلْحٌ‏.‏

Narrated by Sahih Bukhari in his book (Imam Bukhari).

sahih-bukhari

الْقَادِرُ

‘هو الذي يقدر على إيجاد المعدوم وإعدام الموجود على قدر ما تقتضي الحكمة، لا زائدا عليه ولا ناقصا عنه’

Adopting Positive Characteristics Leads to Peace of Mind

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