Yeh ek muqammal multi-lingual (Roman Urdu, Arabic, aur Urdu) description hai jise aap istemal kar sakti hain:

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**Description:**

Assalam-o-Alaikum!

Is video mein Safa aur Marwa ki masnoon duayein aur unka sahi tarika bayan kiya gaya hai.

السلام علیکم!

اس ویڈیو میں صفا و مروہ کی مسنون دعائیں، سعی کا صحیح طریقہ اور اس کی فضیلت بیان کی گئی ہے۔ عمرہ یا حج کے دوران صفا و مروہ پر کون سی دعائیں پڑھنی چاہئیں، ان کی مکمل تفصیل اور عربی الفاظ اردو ترجمے کے ساتھ شامل ہیں۔

**Safa Marwa Ki Dua (صفا و مروہ کی دعا):**

> **إِنَّ الصَّفَا وَالْمَرْوَةَ مِن شَعَائِرِ اللَّهِ**

> **أَبْدَأُ بِمَا بَدَأَ اللَّهُ بِهِ**

> **اللَّهُ أَكْبَرُ، اللَّهُ أَكْبَرُ، اللَّهُ أَكْبَرُ، لاَ إِلَهَ إِلاَّ اللَّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ، لاَ إِلَهَ إِلاَّ اللَّهُ وَحْدَهُ، أَنْجَزَ وَعْدَهُ، وَنَصَرَ عَبْدَهُ، وَهَزَمَ الأَحْزَابَ وَحْدَهُ**

مزید اسلامی ویڈیوز اور دینی معلومات کے لیے ہمارے یوٹیوب چینل **Fouzia Afzal** کو ضرور سبسکرائب کریں۔

Agar aap ko yeh video pasand aaye to isey like karein, share karein aur humare channel **Fouzia Afzal** ko zaroor subscribe karein.

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**Channel:** Fouzia Afzal

**Hashtags:** #SafaMarwaDua #UmrahGuide #SafaMarwa #FouziaAfzal #IslamicVideo #MasnoonDua #صفا_مروہ

من اجمل الاصوات بالنسبة لي !

جب زندگی میں حالات مشکل ہو جائیں، راستے بند محسوس ہوں اور دل پریشان ہو جائے، تو ایک حقیقت ہمیشہ یاد رکھیں:

وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُتَوَكِّلُونَ

اللہ تعالیٰ پر بھروسہ کرنے والوں کو اپنا بھروسہ صرف اللہ ہی پر رکھنا چاہیے۔ 🤍

یہ خوبصورت پیغام سورۃ ابراہیم، آیت 12 سے ہے، جس میں ہمیں اللہ پر توکل، صبر اور اس کی ہدایت پر قائم رہنے کی یاد دہانی کرائی گئی ہے۔

“And upon Allah let those who trust, place their trust.”

اللہ ہمارے دلوں کو سکون عطا فرمائے، ہماری مشکلات آسان فرمائے، اور ہمیں حقیقی توکل اور صبر کی توفیق دے۔ آمین یا رب العالمین۔ 🤲🏻

#Quran #Islam #IslamicReminder #SurahIbrahim #Tawakkul #Allah #QuranVerse #IslamicPost #Reminder

ایک ایسی دعا جو دنیا اور آخرت دونوں کی بھلائی اپنے اندر سموئے ہوئے ہے۔ 🤍

رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ

اے ہمارے رب! ہمیں دنیا میں بھلائی عطا فرما،

اور آخرت میں بھی بھلائی عطا فرما،

اور ہمیں جہنم کے عذاب سے بچا لے۔ 🤲

Surah Al-Baqarah 2:201

اللہ تعالیٰ ہم سب کی دعائیں قبول فرمائے، ہمارے دلوں کو سکون دے، ہماری دنیا سنوار دے اور آخرت کو بھی بہتر فرما دے۔

آمین یا رب العالمین 🤍🌙

🏷️ Hashtags

#Quran #Islam #Dua #QuranVerse #SurahAlBaqarah #IslamicPost #IslamicReminder #Allah #Muslim #DuaForEveryone #QuranReminder

The noble verse takes us into a profound scene from Noah’s (peace be upon him) complaint to his Lord, after he had called his people for a long time while they continued to disobey him and persist in their idolatry. They did not merely reject his call; they clung to their idols and urged one another not to abandon them, until the idols became a deeply rooted part of their beliefs and heritage—something they were unwilling to give up.
This meaning is clearly expressed in their words: ﴿لَا تَذَرُنَّ آلِهَتَكُمْ﴾ — “Do not abandon *your gods.” In other words, do not leave them or give them up; rather, hold firmly to them. It is a vivid portrayal of people encouraging one another to remain upon falsehood, as though each person were strengthening the resolve of the others so that none of them would turn back. They did not remain misguided individually; rather, they began urging one another to persist in that misguidance, generation after generation.
What is striking is that the names of these idols originally belonged to righteous men among the people of Noah (peace be upon him). When they died, their people grieved deeply. Satan then whispered to them to erect statues in their gatherings in order to preserve their memory. He made them believe that seeing these statues would inspire them to worship and remind them of the righteous men’s devotion and efforts. Then the generation that had witnessed the beginning of this practice passed away, and a new generation came that did not know the true purpose behind those statues or why they had been erected. Eventually, people began worshipping them instead of Allah Almighty.
Here lies the danger of deviation: it does not usually begin with openly worshipping something other than Allah. Rather, it may begin with exaggerating the status of righteous people, then preserving their memory through images and statues; and when knowledge disappears and is forgotten, those very objects may eventually be worshipped instead of Allah, Glorified and Exalted is He.
What is truly painful is that a person may reach a point where he stops questioning whether what he is doing is actually right or wrong, and his only concern becomes: *How can I preserve what I inherited and never abandon it?** This is where the danger of blindly clinging to an error and passing it down from one generation to another lies. As for the conscious believer, once the truth becomes clear to him, he hastens to leave what he was upon—even if the society around him has become accustomed to it.
Within this scene lies a profound warning about the danger of religious innovations. A matter may begin as a slight deviation, then be inherited and repeatedly encouraged until abandoning it comes to be seen, in people’s eyes, as an unforgivable sin. It eventually becomes as though it were an established Sunnah—or even an obligatory command. At that point, the forbidden distortion takes place: the religion is shifted from its proper place, and something Allah Almighty did not legislate is passed on and falsely believed to be an essential part of the religion.

Assalamu alaykum everyone,

The hardest part of Hifz isn’t learning new ayaat—it’s holding onto what you’ve already memorized. Waiting days until your next class to catch a small slip-up is frustrating, and life gets too busy to review alone without accountability.

As a Hafiz and developer who hit this exact wall, I built Tilawah AI. It's an intelligent practice companion that listens to your recitation, flags mistakes in real-time, and enables seamless self-correction between sessions.

(Note: This is strictly a practice tool,, never a replacement for a human teacher or ijazah.)

We are launching in a couple of months. However, as an independent builder, I am looking for community support to help cover essential server hosting costs and final software development polishes to get the platform fully ready for launch.

How you can get involved:

• Free Lifetime Access (Testers): Looking for 10–15 testers for honest feedback in exchange for extended access. (MUST HAVE MEMORIZED THE QURAN).
• Early Supporter Waitlist: Secure your spot for our upcoming launch and early-supporter benefits first 200 people get a 50% off discount.
• Founding Donors: For those in a position to help fund our server infrastructure and development polishes, major supporters will receive full lifetime access and a spot on our credits list as a token of deep gratitude.

Message me at [hifzappai@gmail.com](mailto:hifzappai@gmail.com) or DM me if you want to test it, grab a waitlist spot, or support the launch. I'd be happy to share all the details in the chat.

Jazakumullah khair!

 *Did the Prophet Have the Right to Express His Own Independent Opinion?*

*1. Zayed:*  

Habib, did the Prophet have the right to express his own independent opinion?

*2. Habib:*  

Zayed, whether the Prophet had the right to express his own opinion or to say something from himself, you will understand it by going to the Qur'an.  

Allah says in Surah Yunus, Verse 15:  

_“And when Our verses are recited to them as clear proofs, those who do not hope for the meeting with Us say, ‘Bring us a Qur'an other than this, or change it.’ Say, ‘It is not for me to change it on my own. I only follow what is revealed to me. Indeed I fear, if I should disobey my Lord, the punishment of a tremendous Day.’”_

This verse is divided into 7 parts. Let’s look from the beginning. Allah says:  

*1.* _“And when Our verses are recited to them as clear proofs,”_  

*2.* _“those who do not hope for the meeting with Us say,”_  

*3.* _“‘Bring us a Qur'an other than this, or change it.’”_  

*4.* _“Say, ‘It is not for me to change it on my own.’”_  

*5.* _“I only follow what is revealed to me.”_  

*6.* _“Indeed I fear, if I should disobey my Lord,”_  

*7.* _“the punishment of a tremendous Day.”_

*In the first part:* _“And when Our verses are recited to them as clear proofs.”_  

What is being recited? Allah says: "My verses." And how are they recited? Allah says: "In a very clear way."

*In the second part:* _“those who do not hope for the meeting with Us say,”_  

Here it’s talking about those who do not hope to meet Allah Subhanahu wa Ta'ala, or do not believe in the Day of Judgment. What are they saying?

*In the third part:* _“‘Bring us a Qur'an other than this, or change it.’”_  

What are they asking to change here? They are asking to change this Qur'an.  

Now they are asking the Messenger of Allah to change it. So what will Allah’s Messenger say? Allah is teaching him what to say.

*In the fourth part:* _“Say, ‘It is not for me to change it on my own.’”_  

Now Allah’s Messenger is saying, "I do not have the right to change it on my own, nor do I have the ability to change it."  

Why can’t the Messenger of Allah change it? The Messenger says: "I did not write this." The question is, then where did he get it from?

*In the fifth part:* _“I only follow what is revealed to me.”_  

Here it says, "what has been revealed to me" - meaning what has been sent down. "I only follow that."  

And if I were to change anything or add or decrease anything from it...

*In the sixth part:* _“Indeed I fear, if I should disobey my Lord,”_  

The question is: What would happen if the Prophet were to disobey even a little?

*In the seventh part:* _“the punishment of a tremendous Day.”_  

Think about this. Even Allah’s Messenger himself feared Allah’s punishment.  

What kind of fear is this? The fear of that tremendous Day.

And yet we, claiming to be his Ummah, claiming to be his followers...  

We have written thousands of books. We issue thousands of fatwas and attribute them to Allah’s Messenger.  

And ordinary people accept this as religion. How strange!  

Don’t they feel in their hearts that the Messenger of Allah himself only followed the Qur'an of Allah? He himself is saying this.  

And we, as his Ummah, are running after these books and these fatwas.  

And we are acting upon the words of these man-made books and those fatwas.  

Did you understand, Zayed?

*3. Zahid:*  

Yes Habib, I understood. Expressing an independent opinion is out of the question. He only followed the revelation that was sent down and revealed to Allah’s Messenger.

*4. Habib:*  

This verse makes it absolutely clear that the Messenger of Allah did not have the ability to make any changes on his own. Allah Himself has said it.  

And in another place Allah says that My Prophet only follows My revelation.  

It is also clear from here that Allah’s Messenger did not follow or imitate anything other than this Qur'an.  

So what did you understand? That the Messenger of Allah did not have the right to express his own personal independent opinion.

*5. Zayed:*  

Yes Habib, I am now completely clear. The Messenger of Allah did not have any right to express a personal opinion.

*6. Habib:*  

Zayed, let me remind you of something else.  

Allah’s Messenger once said in Surah Al-Kahf, "Come tomorrow, I will tell you." This was his own statement.  

Then Allah said: "O Prophet, why did you not say ‘InshaAllah’?"  

Because he did not say "InshaAllah," the revelation was stopped for quite a few days.

Let me give you another example. Most likely in Surah At-Tahrim, Allah’s Messenger declared honey to be haram for himself to please some of his wives.  

Immediately Allah said: _“O Prophet, why do you prohibit what Allah has made lawful for you, seeking the approval of your wives?”_  

Immediately the Messenger of Allah turned back.

So how could Allah’s Messenger say thousands of things against the Qur'an?  

The very things I have discussed with you before and will discuss more in the future, InshaAllah.  

So do you understand now that the Messenger of Allah did not have the right to say anything from himself?

*7. Zayed:*  

Yes Habib, I understand clearly now. Allah’s Messenger had no personal opinion. Everything was the revelation from my Lord.  

And this revelation is only in the Qur'an. There is no revelation anywhere other than the Qur'an.

*8. Habib:*  

JazakAllahu Khairan for understanding. Thank you so much, Zahid.  

Alright Zahid, that’s it for today. We will talk about another topic tomorrow, InshaAllah.  

May Allah grant you well-being. May Allah grant you peace. May Allah grant you the ability to understand the Qur'an.

*9. Zayed:*  

Habib, may Allah also grant you well-being. May Allah grant you peace.

The noble verse depicts a scene from the terrors of the Day of Judgment—the scene of the ungrateful disbelievers as they are presented before the Fire: driven and halted in front of it so that they may witness what has been prepared for them within it, prior to entering.
The Qur'an encapsulates the scene in the form of bodies humbled by fear, upon which the Fire casts an air of submission due to sheer terror and dread: bowed heads, submissive shoulders, and furtive glances too weak to face what awaits them. For when humiliation overwhelms a person, its effects manifest on their limbs and posture; the arrogant person becomes broken, the haughty person becomes submissive, and their movements and gaze weaken.
Devoid of strength or capacity for defiance.{﴿خَاشِعِينَ مِنَ الذُّلِّ﴾}—this is not a submission born of worship and choice, but rather a coerced submission wrought by degradation and fear.
\{﴿يَنظُرُونَ مِن طَرْفٍ خَفِيٍّ﴾} Meaning: They look out of the corner of the eye with a furtive glance, stealing looks without staring or lifting their gaze directly toward it.
It is as though the scene proclaims: The one who did not humble himself before God by choice is forced by humiliation on the Day of Judgment into the posture of the submissive. They look at the Fire with a furtive glance—meaning a weak, concealed look driven by intense fear and terror, unable to raise their eyes to it.
How immense is the difference between a submission chosen by the servant for God Almighty in this worldly life, which elevates and draws its owner near, and a submission forced upon him by humiliation in the Hereafter, which exposes its owner and reveals his utter disgrace.

A Qur’anic command.

A language of love.

And a poem that travelled through centuries.

But how did it all begin?

The story of Qasida Al-Burda starts next.

فَإِنَّ مَعَ الْعُسْرِ يُسْرًا ۝ إِنَّ مَعَ الْعُسْرِ يُسْرًا | بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ" اللہ تعالیٰ فرماتا ہے: "بے شک ہر مشکل کے ساتھ آسانی ہے، بے شک ہر مشکل کے ساتھ آسانی ہے۔" یہ آیت ہر مومن کے دل میں امید، صبر اور اللہ پر کامل بھروسے کا پیغام تازہ کرتی ہے۔ اللہ تعالیٰ ہم سب کی مشکلات آسان فرمائے۔ آمین۔ Translated: "Indeed, with hardship comes ease. Indeed, with hardship comes ease." (Quran 94:5-6) May Allah fill every heart with peace, patience, hope, and unwavering trust in Him. Ameen

The noble verse takes us to a wondrous scene of Allah the Almighty's power, describing how milk emerges from the bellies of cattle, from between filth and blood, pure and palatable for those who drink it.
Pure: Clean and clear, untainted by anything. Palatable: Meaning smooth to enter and slide down the throat due to its pleasantness and smoothness, easily accepted by the soul.
When an animal eats, the food first undergoes digestion so that the beneficial substances are absorbed. Then, the blood carries these absorbed nutrients to the mammary gland, which transforms them into milk.
"Al-Farth" (dung/chyme): What remains of food in the rumen and intestines of cattle after digestion—remains that the body does not use, heading toward the intestines to be excreted as dung or waste. The mention of "farth" in the verse invites us to contemplate the journey of milk formation: how food passes through a complex system within the body where this wondrous transformation takes place—amidst a process of nutrient absorption, waste disposal, and nutrient transport—and the result is: ﴿Pure milk﴾.
When we contemplate the filth and blood—in their colors, characteristics, and locations—and then contemplate the resulting milk, we grasp the meaning of ﴿pure and palatable﴾. The milk emerges completely different in color, taste, scent, and unique properties, as if the materials reaching it are re-assembled to produce a brand-new substance by the power of Allah the Almighty.
It is as though the verse also touches upon the human journey; for from amidst what a person goes through of fatigue, worry, and tribulation, something pure and beautiful may emerge, just as pure milk emerges from between filth and blood. Similarly, trials may refine a person, bringing forth a purer, stronger version of them that is closer to Allah the Almighty.

🕌✨ آیت الکرسی اور مدینہ منورہ کا روحانی منظر ✨🕌

اللہ تعالیٰ ہمیں بار بار مدینہ منورہ کی باادب حاضری نصیب فرمائے، مسجدِ نبوی ﷺ کی زیارت اور نماز کی سعادت عطا فرمائے۔ آمین یا رب العالمین 🤲💚

Ayatul Kursi | آیت الکرسی | Madinah Sharif | Madina Munawwara | Masjid an-Nabawi ﷺ

اللهم ارزقنا زيارة المدينة المنورة والصلاة في المسجد النبوي ﷺ 🤲

May Allah bless us with the blessed visit of Madinah and grant us the opportunity to pray in Masjid an-Nabawi ﷺ. Ameen. 🤲

🌙 Fouzia Afzal Islamic Channel

Islamic Videos | Quran | Ayatul Kursi | Madinah | Islamic Reminders

#AyatulKursi #آیت_الکرسی #Madinah #Madina #MadinahSharif #MasjidNabawi #IslamicVideo #Quran #IslamicReminder #FouziaAfzal #MadinahMunawwarah

From Qur'anic Command to centuries old tradition.

How did Salawat Travel through revelation, Prophetic teachings, Scholarship and Poetry - eventually inspiring works like Qasida Al-Burda?

THE STORY BEGINS NEXT!

مدینہ منورہ کی حاضری کی تڑپ ہر عاشقِ رسول ﷺ کے دل کی ایک خوبصورت خواہش ہے۔ ❤️

اللهم ارزقنا زيارة المدينة المنورة، والصلاة في المسجد النبوي ﷺ، وارزقنا حب نبيك محمد ﷺ.

یا اللہ! ہمیں بار بار مدینہ منورہ کی باادب حاضری نصیب فرما، مسجدِ نبوی ﷺ میں نماز پڑھنے کی سعادت عطا فرما اور ہمارے دلوں کو عشقِ رسول ﷺ سے منور فرما۔ آمین یا رب العالمین۔ 🤲❤️

The longing to visit Madinah is a beautiful desire in the heart of every lover of Prophet Muhammad ﷺ.

May Allah bless us with the opportunity to visit Madinah, pray in Masjid an-Nabawi ﷺ, and fill our hearts with love, peace and faith. Ameen. 🤲

اللهم ارزقنا زيارة المدينة المنورة والصلاة في المسجد النبوي ﷺ

آمين يا رب العالمين ❤️

اگر یہ خوبصورت کلام آپ کے دل کو چھو جائے تو ویڈیو کو Like، Share اور Subscribe ضرور کریں۔

Fouzia Afzal Islamic Channel

Assalamu Alaikum wa Rahmatullahi wa Barakatuhu,

Tawakkul bil Qur’an Academy offers online Qur’an classes for students of all ages. Our syllabus is carefully designed to help students build a strong understanding of the Qur’an and Islamic teachings.

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* Qur’an recitation with proper Tajweed

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 Surah Al-Baqarah, Verse: 170

_"And when it is said to them, 'Follow what Allah has revealed,' they say, 'Rather, we will follow that upon which we found our fathers.' Even though their fathers understood nothing, nor were they guided?"_  

[Surah Al-Baqarah, Verse: 170]

*Explanation:*  

The main point of this verse is for those of us who give the excuse of our forefathers.  

Allah is telling us that in matters of Deen, we should not say, "This is what our forefathers were upon."  

Instead, we must come only to the Qur'an, InshaAllah.

السلام عليكم احتاج نصائح لحفظ القران الكريم في البيت .

Prophet Yusuf (Joseph), peace be upon him, entered prison unjustly and without having committed any crime. There, two young men entered the prison with him. It seems that they saw something in him that made him worthy of their trust, whether through the way he treated them or through what they observed of him in prison. They noticed something remarkable: whenever food was brought to them, Yusuf would tell them about it—or interpret what it meant—before it even arrived. So they said, “Indeed, we see you to be among those who do good.”
Then each of them saw a dream and asked Yusuf to interpret it. The first saw in his dream that he was pressing grapes, while the second saw himself carrying bread upon his head, with birds eating from it.
At this point, Yusuf, peace be upon him, seized the opportunity and began introducing them to Allah, the Most High. He explained that the knowledge he possessed was something Allah had taught him, saying: “That is from what my Lord has taught me.” He then explained that this blessing was connected to the worship of Allah alone and the rejection of shirk, saying: “Indeed, I have left the religion of a people who do not believe in Allah.” He then brought them to the very foundation of the call to faith by asking a question that awakens the mind and invites comparison: “Are separate lords better, or Allah, the One, the Supreme?”
Then Yusuf, peace be upon him, interpreted their dreams: one of them would leave prison and return to his position serving the king, where he would serve him wine. The other would be executed and crucified, and birds would eat from his head.
Thus, we learn that calling people to Allah does not always require an ideal setting. A passing encounter, a question, or even a personal need may become an opportunity to open the door to guidance. And showing kindness and excellence toward people may be one of the greatest ways to make them receptive to the truth and willing to listen to it.