Spelade
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Surah Yusuf - Islam Sobhi (Yusuf Suresi - İslam Subhi)
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OKU
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Idris abi
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Here is a 20,000 word overview of Ramadan:
Introduction
Ramadan, the ninth month of the Islamic lunar calendar, holds immense significance for Muslims worldwide. It is a time of spiritual reflection, self-discipline, and heightened devotion to Allah (God). During this holy month, Muslims fast from dawn to sunset, abstaining from food, drink, and other physical needs as a means of purifying the soul, practicing self-restraint, and developing empathy for those less fortunate.
The origins of Ramadan can be traced back to the revelation of the first verses of the Holy Quran to the Prophet Muhammad (peace be upon him) in the year 610 CE. The Quran states, "The month of Ramadan is that in which was revealed the Quran; a guidance for mankind, and clear proofs of the guidance, and the criterion (of right and wrong)" (Quran 2:185).
Over the course of this in-depth exploration, we will delve into the rich history, traditions, and spiritual significance of Ramadan. We will examine the key rituals and practices associated with this holy month, including fasting, prayer, and charitable giving. Additionally, we will discuss the social and cultural aspects of Ramadan, as well as its impact on the lives of Muslims around the world.
Chapter 1: The Historical and Spiritual Significance of Ramadan
1.1 The Revelation of the Quran
Ramadan holds a special place in Islamic history, as it marks the month in which the first verses of the Holy Quran were revealed to the Prophet Muhammad (peace be upon him). According to Islamic tradition, the revelation began on the 27th night of Ramadan, known as Laylat al-Qadr or the "Night of Power." The Quran describes this night as being "better than a thousand months" (Quran 97:3), emphasizing its immense spiritual significance.
The revelation of the Quran during Ramadan highlights the importance of this month as a time for spiritual reflection and connection with the divine. Muslims believe that the Quran is the literal word of Allah, and its revelation marks the beginning of Islam as a religion.
1.2 The Importance of Fasting
Fasting during Ramadan is one of the Five Pillars of Islam, along with the declaration of faith (Shahada), prayer (Salah), charitable giving (Zakat), and pilgrimage to Mecca (Hajj). The Quran instructs Muslims to fast during Ramadan, stating, "O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous" (Quran 2:183).
The act of fasting serves several spiritual purposes. First and foremost, it is an act of worship and submission to Allah. By abstaining from food, drink, and other physical needs, Muslims demonstrate their devotion and obedience to their Creator. Fasting also serves as a means of spiritual purification, helping Muslims develop self-discipline, empathy, and gratitude.
Moreover, fasting is believed to have numerous physical and mental health benefits. It can help individuals develop healthier eating habits, promote weight loss, and improve overall well-being. The act of fasting also encourages Muslims to be more mindful of their actions and thoughts, leading to increased self-awareness and personal growth.
1.3 The Spiritual Significance of Ramadan
Ramadan is a time of heightened spirituality and devotion for Muslims. During this month, Muslims are encouraged to increase their acts of worship, such as prayer, recitation of the Quran, and charity. Many Muslims also choose to perform additional voluntary prayers, such as Tarawih, which are offered congregationally in mosques every night of Ramadan.
The spiritual significance of Ramadan lies in its ability to bring Muslims closer to Allah and foster a sense of community and unity among believers. Through increased acts of worship and devotion, Muslims seek to strengthen their faith and deepen their connection with their Creator.
Ramadan is also an opportunity for Muslims to seek forgiveness for their sins and to make amends with others. The Quran states, "And hasten to forgiveness from your Lord and a garden as wide as the heavens and earth, prepared for the righteous" (Quran 3:133). This verse emphasizes the importance of seeking forgiveness and striving for righteousness during Ramadan and beyond.
Chapter 2: The Rituals and Practices of Ramadan
2.1 Fasting: Rules and Exemptions
The primary ritual associated with Ramadan is fasting. Muslims abstain from food, drink, smoking, and sexual relations from dawn until sunset each day of the month. The fast begins with a pre-dawn meal called Suhoor and ends with a post-sunset meal called Iftar.
However, there are certain exemptions from fasting. Children who have not reached puberty, the elderly, pregnant or nursing women, travelers, and those who are ill or have chronic medical conditions are exempt from fasting. In some cases, individuals who are unable to fast due to temporary circumstances, such as menstruation or recovery from illness, are required to make up the missed fasts at a later date.
Fasting during Ramadan is not merely a physical act; it also encompasses spiritual and moral dimensions. Muslims are encouraged to avoid engaging in sinful behavior, such as lying, gossiping, or engaging in arguments. Instead, they are encouraged to focus on acts of worship, kindness, and charity.
2.2 Prayer and Tarawih
In addition to fasting, prayer is another essential ritual during Ramadan. Muslims are required to perform five daily prayers throughout the year, but during Ramadan, many choose to perform additional voluntary prayers.
One of the most significant voluntary prayers during Ramadan is Tarawih. Tarawih prayers are performed congregationally in mosques every night of the month, typically after the last obligatory prayer of the day, Isha. These prayers can last for several hours and involve the recitation of large portions of the Quran.
The practice of Tarawih prayers originated during the time of the Prophet Muhammad (peace be upon him). According to Islamic tradition, the Prophet would perform lengthy prayers during the night in Ramadan, and his companions would join him. Today, Tarawih prayers serve as a means of spiritual reflection and connection with the divine, as well as a way for Muslims to come together as a community.
2.3 Recitation of the Quran
Ramadan is also a time when Muslims focus on the recitation and study of the Holy Quran. Many Muslims aim to read the entire Quran during the month, often by dividing it into 30 equal parts, one for each day of Ramadan.
The recitation of the Quran during Ramadan is considered a highly meritorious act, and Muslims believe that the rewards for reciting the Quran are multiplied during this month. The Quran states, "Indeed, those who recite the Book of Allah and establish prayer and spend [in His cause] out of what We have provided them, secretly and publicly, [can] expect a profit that will never perish" (Quran 35:29).
In addition to personal recitation, many mosques hold daily Quran study circles, where Muslims gather to read and discuss the meaning and teachings of the Quran. These gatherings provide an opportunity for Muslims to deepen their understanding of their faith and to learn from one another.
2.4 Charity and Zakat al-Fitr
Charitable giving is another essential practice during Ramadan. Muslims are encouraged to be more generous and to give to those in need, as the rewards for charity are believed to be multiplied during this month. The Quran states, "Who is it that would loan Allah a goodly loan so He may multiply it for him many times over? And it is Allah who withholds and grants abundance, and to Him you will be returned" (Quran 2:245).
One specific form of charity that is obligatory during Ramadan is Zakat al-Fitr. This is a small donation that every Muslim is required to give before the end of Ramadan, typically in the form of food staples such as rice, wheat, or barley. The purpose of Zakat al-Fitr is to ensure that all Muslims, regardless of their economic status, can participate in the celebration of Eid al-Fitr, the festival that marks the end of Ramadan.
In addition to Zakat al-Fitr, many Muslims choose to give additional voluntary charity during Ramadan. This can take the form of monetary donations to charitable organizations, food donations to those in need, or acts of service to the community.
Chapter 3: Social and Cultural Aspects of Ramadan
3.1 Iftar and Community Gatherings
One of the most significant social aspects of Ramadan is the daily breaking of the fast, known as Iftar. Muslims gather with family and friends to share a meal together after sunset, often in large community gatherings at mosques or other public spaces.
Iftar is a time for socializing, sharing food, and celebrating the blessings of Ramadan. It is common for mosques and community organizations to host large Iftar meals, where hundreds or even thousands of people may come together to break their fast.
These community gatherings serve several purposes. They provide an opportunity for Muslims to come together and strengthen their sense of unity and brotherhood. They also serve as a means of reaching out to non-Muslims and promoting interfaith understanding and dialogue.
3.2 Ramadan Traditions Around the World
While the basic rituals and practices of Ramadan are consistent across the Muslim world, there are also many unique cultural traditions associated with the month. These traditions vary widely from country to country, reflecting the diverse cultural heritage of the Muslim community.
For example, in Egypt, it is traditional to hang colorful lanterns called Fanous Ramadan from buildings and streets during the month. In Indonesia, the world's largest Muslim-majority country, it is common for people to gather at mosques fo -
Al-Burooj[1] (Arabic: البروج, romanized: al-burūj, "The Great Star") is the eighty-fifth chapter (surah) of the Quran, with 22 ayat or verses.[2] The word "Al-Burooj" in the first verse is usually translated as 'stars', or more specifically, 'great stars'.[3] The word Al-Burooj is the plural of Burj, which means fort or tower; something that can be seen from a distance.
Summary
1-7 Cursed were the persecutors of the believers burned with fire 8-9 The believers persecuted for their faith in God 10-12 For the infidels is hell-fire, but for believers Paradise 13-16 God is Creator and Sovereign Ruler of the universe 17-20 Pharaoh and Thamud examples to warn those who reject the Quran 21 The glorious Quran is kept in the Preserved Table [4]The surah opens with an oath by a heaven full of stars: by the sky containing great stars.
4-8 People of the Ditch
Main article: People of the Ditch
Interpreters give several different versions of the story to be referred to in verses 4–8: persecution of Christians by Dhu Nuwas in Yemen, persecutions by Nebuchadnezzar, and people of the trench. It has been documented that Dun Nuwas burned 20,000 Christians alive in a burning trench because they refused to convert to Judaism.[5]
22 The 'preserved tablet'
Quranic exegetes produced different interpretations of the term 'preserved tablet' in verse 22. In this surah the relationship of Quran to the 'Preserved Tablet' is correlated with the relation of the stars 'Al-Buruj' to the heavens 'Al-Sama'. Some of the Mu'tazila argued that revelations were created initially in the preserved tablet. The 'Preserved Tablet' seems to be close to another term, 'Mother of all books' (umm al-kitab), mentioned in Ar-Ra'd 13:39 and Az-Zukhruf 43:4.[6]
Theme and subject matter
Its theme is to warn the disbelievers of the evil consequences of the persecution and tyranny that they were perpetrating on the converts to Islam, and to console the believers, so as to say: "If you remain firm and steadfast against tyranny and coercion, you will be rewarded richly for it, and Allah will certainly avenge Himself on your persecutors on your behalf."
In this connection, the story of the People of the Ditch (ashab al-ukhdud) had been related, who were a group of people who had burnt believers to death by casting them into pits full of fire. By means of this story the believers and the disbelievers have been taught a few lessons. Firstly, that just as the People of the Ditch became worthy of Allah's curse and punishment due to their oppression and tyranny, the chiefs of Makkah are also becoming worthy of it. Secondly, that just as the believers at that time had willingly accepted to sacrifice their lives by being burnt to death in the pits of fire instead of turning away from the faith, so also the believers now should endure every persecution but should never give up their faith. Thirdly, that God's acknowledging Whom displeases the disbelievers and is urged on by the believers, is Dominant and Master of the Kingdom of the earth and heavens; He is self-praiseworthy and is watching what the two groups are striving for. Therefore, it is certain that the disbelievers will be punished in Hell for their oppression, tyranny, and cruelties, unless they have asked for sincere repentance. Likewise, it is also certain that those who believe and do good deeds will go to Paradise, and this indeed is the supreme success. Then the disbelievers have been warned, so as to say: "God's grip is very severe. If you are proud of the strength of your leaders, then you should know that the leaders in the time of the Pharaoh and Thamud were even stronger and more numerous. Therefore, you should learn a lesson from the fate they met. God's power has so encompassed you that you cannot escape His encirclement, and the Qur'an that you are bent upon belying, is unchangeable: it is inscribed in the Preserved Tablet, which cannot be corrupted in any way."
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Surah Shuara (The Poets) - Islam Sobhi (Şuara Suresi - İslam Subhi)
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https://www.youtube.com/watch?v=ytqLpo9cle8
YİRMİ ALTINCI SÖZ
Birinci Mebhas
… Evet, Kur'ân'ın dediği gibi, insan, seyyiâtından tamamen mes'uldür. Çünkü seyyiâtı isteyen odur. Seyyiât, tahribat nev'inden olduğu için, insan bir seyyie ile çok tahribat yapabilir, müthiş bir cezaya kesb-i istihkak eder: bir kibritle bir evi yakmak gibi. Fakat hasenatta iftihara hakkı yoktur. Onda onun hakkı pek azdır. Çünkü hasenatı isteyen, iktiza eden rahmet-i İlâhiye; ve icad eden kudret-i Rabbâniyedir. Sual ve cevap, dâi ve sebep, ikisi de Haktandır. İnsan yalnız dua ile, iman ile, şuur ile, rıza ile onlara sahip olur.
Fakat seyyiâtı isteyen nefs-i insaniyedir: ya istidat ile, ya ihtiyar ile. Nasıl ki, beyaz, güzel güneşin ziyasından bazı maddeler siyahlık ve taaffün alır. O siyahlık, onun istidadına aittir. Fakat o seyyiâtı, çok mesâlihi tazammun eden bir kanun-u İlâhî ile icad eden yine Haktır. Demek, sebebiyet ve sual nefistendir ki, mes'uliyeti o çeker. Hakka ait olan halk ve icad ise, daha başka güzel netice ve meyveleri olduğu için güzeldir, hayırdır.
…
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https://www.youtube.com/watch?v=zuOkFO3BkOc
YİRMİ ALTINCI SÖZ
İkinci Mebhas
Ehl-i ilme mahsus, ince bir tetkik-i ilmîdir.
Eğer desen: Kader ile cüz-ü ihtiyarî nasıl tevfik edilebilir?
Elcevap: Yedi vech ile.
…
Yedincisi: İrade-i cüz'iye-i insaniye ve cüz-ü ihtiyariyesi, çendan zayıftır, bir emr-i itibarîdir. Fakat Cenâb-ı Hak ve Hakîm-i Mutlak, o zayıf, cüz'î iradeyi, irade-i külliyesinin taallûkuna bir şart-ı âdi yapmıştır. Yani, mânen der: "Ey abdim, ihtiyarınla hangi yolu istersen, seni o yolda götürürüm. Öyle ise mes'uliyet sana aittir."
Teşbihte hata olmasın, sen bir iktidarsız çocuğu omuzuna alsan, onu muhayyer bırakıp "Nereyi istersen seni oraya götüreceğim" desen; o çocuk yüksek bir dağı istedi, götürdün. Çocuk üşüdü yahut düştü. Elbette "Sen istedin" diyerek itab edip, üstünde bir tokat vuracaksın. İşte, Cenâb-ı Hak, Ahkemü'l-Hâkimîn, nihayet zaafta olan abdin iradesini bir şart-ı âdi yapıp, irade-i külliyesi ona nazar eder.
Elhasıl: Ey insan! Senin elinde gayet zayıf, fakat seyyiâtta ve tahribatta eli gayet uzun ve hasenatta eli gayet kısa, cüz-ü ihtiyarî namında bir iraden var. O iradenin bir eline duayı ver ki, silsile-i hasenatın bir meyvesi olan Cennete eli yetişsin ve bir çiçeği olan saadet-i ebediyeye eli uzansın. Diğer eline istiğfarı ver ki, onun eli seyyiâttan kısalsın ve o şecere-i mel'unenin bir meyvesi olan zakkum-u Cehenneme yetişmesin.
Demek, dua ve tevekkül meyelân-ı hayra büyük bir kuvvet verdiği gibi, istiğfar ve tevbe dahi meyelân-ı şerri keser, tecavüzâtını kırar.
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https://www.youtube.com/watch?v=HM5fN5V6jW8
Soru 1: Ashab-ı Kiram efendilerimiz (radıyallahu anhüm ecmain)'in Mekke'nin fethinden sonra müşrikleri affettiklerini görüyoruz, Sahabe hiç kin tutmuş muydu, yoksa Efendimiz (sallallahu aleyhi ve sellem) affettiği için mi af yolunu seçmişlerdi?
Soru 2: Ashab-ı Kiram efendilerimiz (radıyallahu anhüm ecmain) yakınlarından kaynaklanan olumsuzluklar söz konusu olduğunda, onlarla temas adına nasıl bir tavır sergilemişlerdi?
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Çocuk terbiyesi (Marifetullahın külli delilleri Kainat, Kur'an, Peygamberimiz, Vicdan)
Prof. Dr. Şener Dilek - DostTv Bakış Açısı /1.7.2022/
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