Talk of 23 March 2024

As-salamu alaikum. Wa alaikum salam. Welcome.

At 6 o'clock our lesson will start. Ramadan did we say these things? What, Hodja? I think I remember this. The Victory of Badr, exactly 1400 years ago, in 624; I think we talked about this. Someone here also, 1400 years ago (?) Last week, a lesson (?) needed to hold. At the Friday prayer. I think we start from here. Yes. As-salamu alaikum. Let us say: blessed Ramadan. Good day. Healthy and well. Peaceful. May my Lord grant all of us to fast the blessed Ramadan. Let me take this out of here. This place

Wait. Let me get up for a moment. Bismillahirrahmanirrahim. Like this. They put my (?) with the chair. Yes.

Allah. Allah.

The picture seems to be freezing.

It will come back in a moment.

As-salamu alaikum, sir. At the Friday prayer, if I did not mishear, the imam in the sermon, about the Prophet (peace be upon him), said: whoever fasts in the month of Ramadan, follows my sunnah, prays the tarawih prayer and reaches the morning of Eid is like one newly born from his mother. That is how I remember it. Could you explain this, sir? May Allah be pleased with you, he says. The rewards earned from acts of worship are one thing.

Being completely pure, as if newly born from one's mother, is another.

Something is spinning there. Yes. (?) Something is spinning there. What is there? Is there a...? Is there going to be a broadcast? Okay. For a person to be as if newly born from his mother — major sins: for one who commits them and says my sin cannot be forgiven, going on Hajj, performing the Hajj, and after praying two rak'ahs at the Station of Abraham, there he is as if newly born from his mother.

And where else is one as if newly born from his mother? Completely pure. Right? Where else? Tell me. At Hajj. No. I already said Hajj. Hajj was mentioned, Hodja. Like Kayseri did. Like waking up and saying I want a sea for Kayseri. One: we said the pilgrim is completely pure, as if newly born from his mother. And when you enter Paradise, the angels will say: you have come here completely pure. Those who do not know the meaning of this "pure" invent a lake at the gate of Paradise; supposedly one washes there and then enters. Such people anyway also get people into Paradise for a price.

Yes.

A person, except for major sins, is cleansed of his sins, but he does not become completely pure. He does not become as if newly born from his mother.

Allah Almighty made fasting obligatory in the month of Ramadan, and those who fast and worship — except those who only fast but do not pray. Everyone has a certain degree, a certain degree of soundness. So if a person fasts in Ramadan and also prays the Eid prayer, and has no major sins — very major sins. There are those who kill their mother, those who kill their father. Let me tell you, there are those who murder people and violate their rights and their due.

There is the adultery, outside Allah Almighty's command, of people who would be stoned — of a married person, let me tell you. How would you forgive these? Allah says kill him. You do not kill him either. The man commits adultery with women.

Without such major sins, all his other sins Allah Almighty forgives. He is cleansed. But he does not become as if newly born from his mother. As for being as if newly born from one's mother, this is said only about Hajj by Allah Almighty. He says it nowhere else. So whoever says that when you do this you will be as if newly born from your mother, completely pure, do not believe them. If he goes to Hajj and becomes a pilgrim, there he is as if newly born from his mother. Well, Hodja, this man — you said, among major sins, he killed someone, he killed his mother and father.

How is he cleansed then? He becomes completely pure. Let me explain that to you too. Now Allah Almighty says in His verse: Just as you boasted of the sins you committed in the age of ignorance, or of your mother and father, when you come here and perform the Hajj, realizing that they did not benefit me and that no one but Allah can benefit me, saying only Allah can (?) me or forgive me, and you come here and take refuge in Me, He says, when you take refuge, I will forgive all your sins. And for your wrongs against those people, I will give them until they are pleased with you, He says. And there you go.

That is how one becomes completely pure. Not: let me fast one Ramadan and become completely pure. Oh how nice. Let me be as if newly born from my mother. Mashallah.

Yes.

(?) As-salamu alaikum; on the occasion of Ramadan, our Tuesday evening lesson will not be held; after Eid our lesson will continue on Tuesday, inshallah, it says. But there are no later ones here, I think. Now we come down. A guest says: As-salamu alaikum, Hodja, I watched your February 17 lesson. There are two points I could not understand. First: after death, the book of sins is closed. — Of course it is closed. We sent you into the world to prove what kind of person you are. With the deeds we actually do, our account and our book of sins are written. And when we die, our actual deeds are closed.

How does it come? Reward also comes afterward. But sin does not come. How does it come? You raise a good child, a good person in the world, or you found a charitable institution, and the prayers they make come to you as a gift. That is, it does not raise your degree, but it increases your worth. For example, a civil servant, let us say he rose to the first grade; he rose to the first grade, and after that he rises in steps when he does work. The gift is just like this. His degree is that one; its steps, that is, the honors Allah Almighty will give him increase.

After death, the book of sins is closed. No more sin is written, none. In that case, after artists die, after artists die, their very indecent music videos on television or the internet are not deleted. Because of those who listen to them, get melancholy, get drunk and fall into sin, what happens to this crowd of artists, he asks. He puts it well. Allah Almighty has already written his sin to him along with what he did. He also knows how much more sin will be committed through it. How much longer those videos can be shown, He knows that too. Until it is deleted, until it is deleted, that sin will be written to him afterward.

People say sin is written to him afterward, but no sin is written afterward. Because Allah Almighty knows where, how much, and where it will be deleted, He has written all of it into his book of sins. Knowing how much it will do.

He committed the sin, because Allah Almighty knows what degree of sin will follow it and has written it to him. So if a person in the world, a bad work that would cause sin after him, stops such actual deeds, your book is completely closed when you die. If, with the videos you made, with these evils, you will still lead people to evil afterward, just as if you did it in the world, Allah Almighty knows how much longer your video will be played to people; their (?) is written in your book; you will not be able to deny it. You left at this time, but look, your video played here, did it not? It did. These men fell into sin, did they not? They did. Did he do this?

He did. Who caused these? You caused them. And I already know when this of yours will be deleted. But it was deleted at such a time. After this, your sin (?) before you died. I wrote all of it up to here. And the... of these is on you, the burden is on you. So do good deeds in the world. Leave good works behind, so that even when you die, into your book, those videos or words you left behind... what you will say — until the Day of Judgment there is not a single living being to come whose doings I did not know. Allah Almighty knows it (?). He dies and your book is closed, but their sins are also entered into that book.

Then, apart from those videos, apart from those words, apart from leading those people astray, if there is no other leading astray, your book is closed with that much. Say I died three days ago, and I left behind me, let me say, a bad work. Fifty years after me, my video is playing. And with those videos people go toward evil. What happens then? Allah Almighty — how many people that video of mine will lead astray, how many it will harm — has written its account into my book when I died. He wrote it. So guard yourselves against such bad videos. When you see such bad videos, getting drunk out of melancholy comes from the weakness of your faith.

It comes from falling for Satan's temptation. What will you do? Look how beautifully it says: When your eye falls once on an uncovered woman, there is no harm. When you look a second time, you look with the desires of the nafs, and you sin.

So understand the situation accordingly. Yes.

Second, Hodja, (?), the second is, Hodja: can zakat be given to a mother-in-law? There is the matter:

"Even if she has ten children, if she is not cared for, zakat is given," you say. My mother-in-law has Alzheimer's; a small part of her care costs is covered by her own widow's pension. The rest is covered by her son and another daughter. Until (?), until now, saying her own children should help, they are well off, I did not support her. My husband is upset that we are not helping. In that case, may I also give zakat to my mother-in-law? May Allah be pleased with you; I wish you a blessed Ramadan and kiss your hands.

If her own children do not look after her, you are her child too; your husband, your man, counts as her child too. Take her into your home and look after her.

This is what is obligatory.

You are not looking after her. Their situation is bad too. Even though the children are well off, they do not look after her. When you say that, then in conscience you must look after her.

She is your mother too. Will you always put it on the others? Look how nicely the nafs presents it: there are siblings. With their mother's pension, (?) for her own needs is covered. The woman is in need, of course. And the others do not support her. If they do not support her, you are her child too. You fall into the same scale, the same category. You too are obliged to look after her. Even the son-in-law is obliged to look after her. Because she is his mother too.

However, if she is truly wronged, and these siblings are cruel and will not look after her, then zakat is due to her. You will give it into her own hand. Or you will cover her expenses.

What does she say? Look: my mother-in-law has Alzheimer's. A small part of her care costs is covered by her own widow's pension. The rest is covered by her son and another daughter. Until now, saying her own children should help, they are well off, I did not support her, she says. Look how nice. I did not support her, okay. Fine. Deeds depend on intentions. According to this intention of yours, it is good. You have no sin. Up to here you have no sin.

"...should help her," saying this, I did not support her. Well, now he is upset that we are not helping. If he too, because they are not helping like this... Now look, there is a situation here. Her children are not helping her, their mother. You did not give to her so that they would help her. When this woman suffers wrong, you too become subject to the same punishment, the same sin. Wherever there is someone in need, you will take his hand and lift him up. You will try to keep him on his feet. Well, this is your mother. Okay. At first you said, let my siblings look after her. They do not; when they do not, your mother is there suffering.

Do you like that? Just because they do not look after her, insisting that they should. Would you like the woman suffering pain and hardship? Your husband too. Of course he will be upset. Even though you are her child too, you cannot help her. Why? So that they look after her. So that they help. They are well off, so let them look after her. Well, if they do not, the sin is on them. The wrong is on them. Every sheep is hung by its own leg. You are her child. If they do not look after her, so be it. Even if they own all the wealth of the world. If they do not look after your mother, you are obliged to.

You will take her into your home and look after her. This is the first condition. Look, this is the first condition. You do not take her home. If you do not, you will hire a caregiver, meet her needs, please her heart, and look after her so that she never has to ask for anything. That is the law. Beyond that, it is up to you.

As-salamu alaikum, Hodja, he says. Sir, we left off at page 296, Surah Ar-Rum, 41. Okay. We will start there. There are messages. It says: As-salamu alaikum. Since our lesson time coincides with iftar time in Ankara and Istanbul, it will not be held today. Next Saturday our lessons will continue between 18:00 and 19:00. For your information. Yes. "Next week" is today now. What is its date? Ömer Sefa. The date is 16-3-2024. What happened, Hodja? Today is the 23rd, Hodja; a week has passed. So today it has been a week. It has been a week. Yes. Muhammed, a guest, writes something.

As-salamu alaikum, sir. I kiss your hands. Does the asthma spray used by asthma patients break the fast? There is shortness of breath. Does the asthma spray used by asthma patients break the fast? He suffers shortness of breath. He keeps the obligatory fast, in the obligatory fast, he says. Now, why does Allah Almighty say to the sick: if you cannot fast, if you could not fast for one day, for a family of three give the fitra that will fill their stomachs, He says. As the Diyanet announced to us — not to us, but to the public — one hundred and thirty lira a day. You (?) medicine into your mouth, right?

Medicine goes into your mouth. And it goes (?). Well, this breaks the fast. This breaks the fast.

If he did it until now without knowing, without knowing, from now on he should not do it. Because Allah Almighty says: I do not call to account anyone from a generation We did not inform. He takes refuge in that verse. He says: I did not know. Until then he used it, and his fast counts as kept. Allah accepts it. Allah's mercy is vast. From now on, if he sprays it, the fast is broken. It costs sixty-one days.

So he should not fast. If he is ill, the support for the days he does not fast you pay. If he also cannot afford to pay, Allah Almighty says: I do not load on anyone's back what is beyond their strength.

This verse brings him to safety. Yes, I am ill, I want to fast, but because I am physically ill, I have to use this. I cannot breathe. I feel like I am choking. But if I give this up — when you say I cannot pay money, here Allah gave you the body. It is a trust with you. And you are obliged to take care of it. He tells you another verse. Allah does not burden you with what you cannot bear, He says. How beautiful. I will take refuge in the verses.

If you can afford it, 130 lira a day. However many days you fasted, for the other days you could not fast, let the money be given. Now: do evolution and the Quran contradict each other? Do they contradict? Is the first human Adam? Or, according to the theory of evolution, did humans come from primates? What do you think? he asks. If you ask my opinion, look. The Holy Quran. My opinion is this Holy Quran. In the Holy Quran — who sent us the Holy Quran? Allah sent it. Who is Allah? He is the Owner of this whole universe. He is also the Owner of those so-called evolutionists. What is it? Evolution, first, evolution and the Quran, he says.

Do they contradict? he asks. Does the Quran ever contradict evolution? The evolution you speak of — the one who created evolution — this universe. Who created this universe? Allah created it. Whose word is the Quran? Allah's word. Would Allah ever make His own word contradict Himself and Himself, with deficient attributes, declare free (?)?

These evolutionists, what they made up as evolution, as Darwin said, Dr. as Darwin said, as he said that man comes from the ape. The Quran does not contradict evolution. How He created this universe, Allah Almighty, in the Quran, tells us. Adam — in the realm of Lahut, Allah Almighty created our souls. In the realm of Lahut. There were no jinn or angels yet. None. Not one of them. He created them in the realm of Lahut. But no one knows of this. That is, the created beings do not know. If the created had known, the angels would not have said: will You create a human who will shed blood in the world?

And the jinn too — since man is from the soul of Allah Almighty, the jinn too (?) are from fire, it too does not know that man exists. Man was created long before; just as from the light of the Prophet (peace be upon him) this universe was created, and from his soul the prophets, and from the prophets' souls the souls of the peoples were created; just as the first created, the Prophet (peace be upon him), is the first creation of man, and as a prophet his coming was the very last, Allah Almighty too is the Owner of this whole universe; and people within the universe, whom Allah created — those hostile to Allah make up, as they please, an invention. An invention, so-called.

Then they put it forward as a theory of the universe. What is the aim? The aim is to corrupt your culture, to corrupt your balance, to corrupt your religion, to make you Satan's plaything. What does Satan say? I will sit in Your path and turn away Your servants who come to You. And Allah Almighty says in a verse: Satan was not wrong in his guess, He says. Look, not knowingly, but he was not wrong in his guess, He says. Many people follow him. There they are, two-legged taghuts like Satan, the evolutionists. Every word they make up outside the Quran — Satan keeps away from and flees the words of such people.

Doesn't Satan support such a person? By Allah, he flees. Hodja, you also swore an oath; is there a reason for that? There is. What was it? At the Battle of Badr, Satan deceived the Meccans and went before them. At the Battle of Badr, when he saw five thousand angels, by Allah, he said, today, he said, my eye is very sharp. I am quoting a verse, a verse. Today my eye is very sharp. You did not see what I see, and he flees backward.

Even Satan flees from such accursed people. Adam's soul too was created earlier. Then, for people, Allah Almighty Himself in human form having been seen, for this: There I saw You like me. So that you do not say, that is why I could not believe in You — in Surah Ta-Ha, verse 134, what does He tell us? Had We destroyed you with a punishment — We know what you are, He says. You would have said this, He says: If only You had sent us prophets and books, so that we had not fallen into this lowly (?). Had you not been going to say this, We would not have sent them, He says. Now, when he took on an outward body — when Allah Almighty made his body from clay and breathed his soul into it, He told both the angels and the accursed one: you will prostrate to him.

Well now, when he asks whether evolution and the Quran contradict — evolution is within the Quran. That person's own head contradicts evolution, contradicts the Quran. Look at this order, this evolution, this universe: sun, moon and earth around each other; there is also the lunar calendar, called the qamar calendar in Arabic. This whole universe, this atmosphere, an atmosphere of 82–83 kilometers, that person's heart — at sea level this atmosphere has a pressure of one atmosphere. And He created man such that his heart, at a pressure of one atmosphere, keeps this balance in balance. What evolution are you talking about? Of which madman — we will call them madmen — what lowly ones shall we call them, who turn their backs on Allah like this, and these so-called evolution people, if they try to talk about whether it contradicts the Quran, their place with Allah, He says, if they do not repent — if they repent, gladly; Allah accepts repentance abundantly. The first human — is it Adam? In the realm of souls, the first human is the Prophet (peace be upon him), the first human; after that, from his soul the prophets' souls, and from the prophets' souls the souls of their peoples were created. In the order of coming into the world, first came Adam and our mother Eve; we took on outward form. Outward form — in the outward realm, in these realms, to prove what kind of person we are, we were sent to this realm.

So the first human factory: Adam and our mother Eve. The factory products are in the realm of Lahut; from there they were taken up to the barzakh; the products are people. When people's time comes, they come into the world. According to the verse "Did you think you would die without proving what kind of person you are?", we prove here what kind of person we are, and when time is up — off we go, farewell. Where to? The journey to the Hereafter begins. Every soul shall taste death, and to Me is your return, says Allah Almighty.

And: or, according to the theory of evolution, did humans come from primates? Where? If these people came from primates, these people — where were they created?

Who is first? Not people, not the universe either. First is Allah. How did Allah (?)? No created being can know; it is in Allah's secret. He has neither beginning nor end. I am the First, the Last, the Manifest and the Hidden — that is, of the outward realms and the real realms I am the Owner, He says. Where is evolution now, where is its theory? They make you read these books as if you had been given morphine; they cloud your minds. Use your reason. Do not follow the two-legged taghuts. They say Satan, but the two-legged taghut is a human. Human devils. Do not follow them. You would be wronging yourselves.

Yes.

If you have other questions, you may ask them. Feel free. Asking questions is free. We move on to our lesson. In our lesson: Surah Ar-Rum, verse 41. We read the wrongly explained verse. They have explained them all wrongly anyway. If the Quran is the Quran, if it is Allah's word, then the people who did scholarship on this word of Allah are human too; even if they pass for scholars, they too have made mistakes. Mistakes. They have ascribed attributes to Allah. Look what it says. Because of what people's own hands have done, corruption has appeared on land and sea — corruption has appeared; it continues here.

Corruption has appeared so that Allah may make them taste some of what they have done. Perhaps, it says, they will turn back from the evil path they have taken. Now, Allah created these realms. From the globe to the atom, in the particle of particles, in the atoms of magnetic or antimagnetic matter, in the nuclei within those atoms, He makes His Self be remembered; if He makes His Self be remembered (?), and if, holding the patent of these realms, Allah is their absolute Owner, if He is present and watching everywhere at every moment, how come you say He says "perhaps"? "Perhaps they will turn back from the evil path they have taken." He made a covenant with Allah.

At the address "Alastu bi-Rabbikum", in Surah Al-A'raf, verse 172, Allah Almighty made a covenant. There He had his covenant, his script written. Allah Almighty laid it on him as his destiny. And after that, He would not know what this person will do! And He says "perhaps". Yes.

Never mind us knowing ourselves — of the secrets that concern us and lie in the remotest corner of our hearts, Allah is aware.

Because of what people themselves have done, corruption has appeared on land and sea, so that Allah may make them taste some of what they have done, so that those among them who will turn to faith turn back from the evil path they have taken. "So that" — look, there is a demonstrative pronoun here. He knows the persons: so that, because of the calamities they taste, they may say, oh, I too was on an evil path. My Lord gave me this calamity. My Lord, forgive me. I will never again do such things. Allah knows that. He knows those people there. This is the demonstrative pronoun. So that those of them who will turn to faith turn back from the evil path they have taken.

In explaining the verses, they have constantly ascribed attributes to our Lord, repeating the same verses in the same way. Because they do not know the beginning. Who first created people? Who is it that gave people of His spirit — Allah Almighty, giving man of His spirit — and the Messenger of Allah created as the very first human? They do not know this. Then, from that Prophet's soul, from his soul, who created the souls of the prophets? They do not know this. From the souls of the prophets, who created the souls of the peoples? He created them, but they do not know that either — why He created them.

At the address "Alastu bi-Rabbikum", before they came into the world, these beings in the universe, before creating them, Allah Almighty made a covenant with them. He raised them to the realm of barzakh. After that, these realms were created from the light of the Messenger of Allah. The earth and the heavens and what is between them have known the remembrance of their Lord, it says. And whatever Allah Almighty willed, He placed in these seven layers. But the first created human — from his light Satan was created. Had He said back then, We created man within frequencies, no one would have understood what a frequency is. Well, today, with the phone in your hand and the phone in mine, even at Fizan, at the other end of the world, we talk.

In how many seconds? Two seconds, three seconds. These too, it says, in three or four seconds — (?) — travel around the world. The jinn. Created within frequencies. For example, a radio station. There is the Ankara Radio Station. In the Middle East, right? You tune to the same frequency, and you see it is on air. This jinn is on air. That is, it is alive. You see that when you tune to that frequency for Ankara Radio or Istanbul Radio, it is off. You say: when you find the jinn's frequency on the same frequency, this one has died.

Now here: where Allah Almighty created people, where He made the covenant, where He raised them to the barzakh, where those whose time came made the covenant, when (?) He sent them into the world; those people, with their actual deeds, played out here the destiny of the covenant script they had given; like an actor, what kind of person they are, they took themselves, those around them and Allah as witness, and left. No one knows these things. Let them explain the verses! Yes. They explained them ascribing attributes to our Lord, repeating the same verses in the same way. And we, under the repeated verses, put again the footnotes on the words of the verse we wrote earlier, as repeats, I said; the same, because the same verses, the same things; that constant "it is hoped that", and we too constantly "it is hoped that"; in some places we made various remarks, but sometimes one gets tired, and we just take it.

We copy what we wrote for the other one here. How did we copy it? Let us see, let us read. When our Lord forgives the sins of peoples or spares their lives, the words "it is hoped that" or "perhaps" He does not use. Saying "perhaps" would mean that, according to the states of people, unaware of the future, He would evaluate them, and even if one were a hypocrite, without knowing his state He would be in the position of deciding about people. Whereas here the word "so that" must be used. The word "so that" is a demonstrative pronoun. Because our Lord knows those within a people who will become Muslims, these people are given the opportunity of a span of time.

The meaning of the words "it is hoped that" or "perhaps" is: I will look at your state; if you are good, I will bring you to salvation or relief. Whereas our Lord, after the address "Alastu bi-Rabbikum", made a covenant with people and wrote their wishes and desires as their destiny. And these realms were programmed until the Day of Judgment. So, instead of the words "it is hoped that" or "perhaps", the demonstrative pronoun that, within a people, points to those who will turn to Islam and to the span of time given to them — the word "so that" — must be used. That is why our Lord does not use the words "it is hoped that" or "perhaps"; the words "it is hoped that" or "perhaps" ascribe attributes to our Lord.

Yes.

We have come to Surah Ar-Rum, verse 45. We have good time. We read the wrongly explained part. For Allah will reward from His bounty those who believe and do good deeds. Surely He does not love the disbelievers, it says. Well, well. Who created the disbelievers? Allah. Allah created them. Did Allah create something He does not love? Allah, Allah. Allah created people from a particle of His spirit, as He willed. Why did He create them? He created them to know His Self by their own will. Man, by his own will, without any pressure on him, will know the saying "I was created by a being". And Allah Almighty will say: I created you, Alastu bi-Rabbikum, and that person: yes, I was created, but are You my Owner, or someone else?

He will reflect on this; then, when He says I created you, in the realm of Lahut, when He says I created you, presumably however many people He created there — if the one before us who says I created you, to the one saying it — what does the one who created us do? He is lying. Someone would come out saying I created you. And no such one came out. He also gives time. No one came. How do you know? By Allah, I lived it, that is how I know. I saw it, that is how I know.

When no such one came out — the Prophet was beside Him. Yes, he says, this is our Lord. Our Lord. This is the One who created us. Believe in Him. Believe. That is, rushing toward people like this.

There, people were divided into three groups. Look what Surah Al-Waqi'ah, verse seven, says: Ve kuntüm ezvâcen selâseh. (?) class. Fe ashâbü'l-meymeneti mâ ashâbü'l-meymeneh. O you on the right, glad tidings to you. Ve ashâbü'l-meş'emeti mâ ashâbü'l-meş'emeh. O you on the left, woe to you. When someone says "I am a leftist", believe me, I feel sick.

A leftist does not obey Allah's command.

A leftist says I obey Allah's command, and deceives himself. He deceives himself. If you ask, he says I am a Muslim, but there is no prayer, no fasting, no Hajj, no headscarf, no modest covering. So what kind of Muslim is this? Well, this one deceives himself.

So Allah Almighty says this to the leftists. Woe to them, He says.

And one part is the group of the foremost. Ve's-sâbikûne's-sâbikûn. Ülâike'l-mukarrabûn. Fî cennâti'n-naîm. The class of those brought near. The class of prophets, saints, martyrs, witnesses. In the realm of Lahut we were divided into three groups.

There, whoever knew Allah Almighty knew Him, and whoever did not know pushed himself into a pit.

Those who come to this world play out what corresponds to the script they had written there. Yes.

He does not love the disbelievers, it says. Yet Allah, look, the Quran He sent to the worlds. Right? It came to the worlds. Because it addresses His creatures. At the same time, the Prophet (peace be upon him) — ve mâ erselnâke illâ rahmeten li'l-âlemîn — He sent him as such. He sent a mercy to the worlds. He sent a mercy to the worlds; He sent the Holy Quran to His Prophet. With the Holy Quran He called out to all the worlds. Come, He says. There is a saying of Rumi. Even if you have broken your repentance a hundred, a thousand, a hundred thousand times, come again, he says. Our lodge is not a lodge of despair, he says.

Allah's way is not a lodge of despair. Who turns to Allah and Allah does not forgive that servant? Who turns to Allah and Allah does not love that servant?

So Allah does not love the one who persists in disbelief. That is, those who go outside His command, who turn their backs on Allah, who eat the provisions Allah gave from the air, the land and the sea, drink and live in pleasure and turn their backs on Allah — them He does not love. Despite all this wrongdoing, "I lived in a time of ignorance, my Lord, forgive me" — when he says this, there is no servant Allah will not forgive.

What does it say in Surah Al-Waqi'ah? Until the soul reaches the throat, Allah forgives sins. When the soul reaches the throat — come on, turn it back, then, He says. All his relatives gather around him, waiting for his soul to depart, He says. Are you nearer to him with your power, or are We? He says. So at that moment of death, that past — from his youth, his childhood, from the moment sin began to be written until he dies — he lives it like cigarette smoke drifting before his eyes. But by then the door of repentance has closed. Once that state is seen.

And how do you know this, Hodja? By Allah, my Lord made me live this too. He made the same event happen. When we explain something, we do not explain it outside the verses. You will find no deviation in our words. We explain the verses to you.

Yes.

The wrongly explained part in this verse is this: Surely He does not love the disbelievers. It says He does not love the disbelievers. The correct one: He does not love the peoples who persist in disbelief. Allah Almighty created all people upon the natural disposition of Islam. That is, He created them so that His Self be known. He created peoples. People whom He left free in their will, out of pride and arrogance, behaving arrogantly like the accursed one toward our Lord, have denied our Lord. In this case, since our Lord is free from deficient attributes, when sending people into the world, He places into the loins of a non-Muslim a soul of the people of faith.

And into the loins of a Muslim

In people who will become disbelievers, to the soul of a non-Muslim too — there is a spot here written a bit wrongly, it is here. Let us see. Let us go back over this part again. There is a mistake here.

He places into the loins of a non-Muslim a soul of the people of faith. Correct. From the loins of a Muslim — for the people who will come, I read it incompletely. And into people who will come from a Muslim's loins, He places the soul of a non-Muslim. So those who are non-Muslims are born in an Islamic land among Muslims. And those among non-Muslim people who will become Muslims, among non-Muslims, are born. When the time comes, those born in a non-Muslim land are honored with the light of Islam. In the land of Islam, the non-Muslims born there turn to disbelief. So why does Allah do this? Now, people say: Allah, if You had created me in a Muslim land, I would have been a Muslim. You sent me not there but here.

I saw it this way from them. so I became like that. (?) Allah Almighty, in Surah Al-A'raf, verse 173, says the same words. Look what it says. Let us read it here. Yes. Surah Al-A'raf, verse 173 — it says it there.

Yes.

Surah Al-A'raf, verse 173. Or: earlier, our fathers associated partners with Allah. That is, I said a disbeliever (?). Or: I am an idolater. We were a generation that came after them. We followed in their footsteps. Will You destroy us because of those who wanted falsehood? — so that you do not say this, We did so, He says. How did He do it? So that you do not say on the Day of Judgment "we were unaware of this", the descendants who would emerge from the children of Adam We made witnesses over themselves and said: We are your Lord. And they said: yes, we bear witness to this. Here "yes" has a different meaning.

As in: we finished our business there. So that he does not say: here, You sent me to a hidden realm. In this hidden realm, a realm where Your Self is not seen, You sent prophets and books, but had You sent me into the Islamic world, had I been among Muslims, I would have been a Muslim. So that he does not say this, into the loins of the Muslim here He places the loins of a non-Muslim who denied there. That person — his mother and father are Muslim; however much they taught him prayer, supplication, (?), a time comes when he says, what have I found in this, and turns to disbelief. He abandons Islam.

Because his covenant is so. And into a disbeliever's loins He places a Muslim soul. Although he is in that land of disbelief, he researches religions, and the capacity of mind in him there senses that these are a wrong path. Because he has the light of faith. He researches religions, and after reaching a certain point he recites the shahada and says: I have become a Muslim. So, in the Islamic land, a non-Muslim's becoming a disbeliever will be shown to the land of disbelief, and a person's becoming a Muslim in the land of disbelief will be shown to those here, and among each other they will have nothing left to say to Allah.

Yes.

To our Lord: You should have sent me to the land of Islam. There I would have lived for You as a Muslim with the Muslims, among them — he will not be able to say. Because non-Muslims' — I will go on correcting it as we go. Right? And the one born among non-Muslims, in return for the covenant given earlier, he too has turned to Islam among the non-Muslims. So, in this case, our Lord — not "He does not love the disbelievers" as written in the wrongly explained verse, but "He does not love the peoples who persist in disbelief" — this is the correct verse. He too persisted in disbelief there, because (?).

Then he saw that this was wrong. He turned and became a Muslim. Now, can it be that Allah does not love disbelievers? He does not love those who persist in it. Surah Ar-Rum, verse 48 we have reached. Is there a question? Good evening, Hodja. There are organizations collecting zakat for Gaza; may we give our zakat to them? Give your zakat to AFAD, give it to the Red Crescent, that is fine, because they deliver it to its place. Are you looking for swindlers, saying I will send it to Gaza? A man will exploit even your faith, mind you. If it is someone you know, someone you know, and he goes there, and can contact those there and deliver it to them, if such a system is in place, you may give.

Even better, it is meritorious. They are our brothers too. Yes.

Anything else? Hodja, there are more above, but they did not appear on your screen, Hodja. They do not appear on your screen, Hodja. They did not appear? No, Hodja. There are questions, but not on your screen. Are there? What does yours say? Hodja, I can read it if you like. Tell me what is on yours.

As-salamu alaikum, sir. I was going to ask a few questions. One: if our ablution breaks during prayer, if we are the imam, and if we are in the congregation. Wait a minute. If our ablution breaks during prayer — do not read fast, say it slowly. If our ablution breaks during prayer and we are the imam. If we are the imam. Yes. And if we are in the congregation — how should we act in these two situations, could you explain?

Now suppose I am the imam.

The imam's intention is like this. Let us say we are praying the noon prayer. Any obligatory prayer.

I intend, for the sake of Allah, to pray the noon prayer. I follow the congregation present, I turn — I intend to lead the congregation present as imam, and I follow the congregation present. I turn to the qibla. My qibla is the House of Allah. I say Allahu Ekber. Now what have I become? I am praying the noon prayer and I have also followed the congregation. I followed the congregation. Why did I follow the congregation? Because when my ablution breaks, I cannot lead the congregation in prayer. I sit down right where I am. The person behind me is the Fatih. Fatih. That is, the one who will lead the prayer after the imam.

He becomes aware of the situation, steps forward one step, and leads the prayer. In his place. If something happens to him too, he too sits down, and the person on his right leads the prayer. If something happens to him too, he too sits down, and the person on his left leads the prayer. And in this way they complete the prayer. Those whose prayer was broken take ablution afterward and pray their prayer.

That is all. Anything else? There is, Hodja. I had heard two sayings. The second question, Hodja. I had heard a saying, inshallah I do not convey it wrongly: "if they had been sincere in their belief" — is there a verse or hadith about unbelievers like this? "If they had been sincere in their belief" — is there a verse or hadith about unbelievers like this? Of course there is a verse. Who says it? Allah says it, right? This is Allah's word. This is a verse.

Allah says: I always (?) speak the truth, He says. I always speak the truth anyway, He says. There is your verse. This is the verse. Because Allah knows the secrets of people's hearts. They were not believers anyway, He says. They were not believers, He says. Yes. That is what He says, right? They were not believers anyway. "If they had been sincere in their belief" — is there a verse or hadith about unbelievers like this? This is the verse. Allah speaks the truth. He always speaks the truth anyway. This is the verse. Just as I said. Allah speaks the truth. He always speaks the truth. If you want a verse.

This is Allah's word. Everything Allah says here, in a way that does not belie Allah, without searching for verse or hadith — gladly, âmennâ and saddaknâ. Because he will say: my Lord knows those who will come until the Day of Judgment. He will not look for any verse or hadith at all. But since he does not know the verses, he speaks rightly. Is there a verse here against this? He wants a verse against a verse. Of course it will confirm it. Verses confirm their verses; they do not belie them. Yes. Because such questions would be asked, Allah Almighty says this verse. I speak the truth. I always speak the truth anyway, He says.

As-salamu alaikum, Hodja. I do not know anyone to give zakat to. The people I think are in need turn out to be richer than me. How do we find those truly in need? If you want to give to those truly in need, if you have a hodja, give it to your hodja. Your hodja distributes it anyway. If you have no hodja, and a person asks you, you will say: this is zakat, do you accept it? If he says I accept it, give your zakat. Here is a verse for you. To the one who asks, give, says Allah Almighty. Even if we are rich? Yes, even if we are rich, give to the one who asks. If he asks like this, do not hesitate at all.

The verses are about us. Give to the one who asks, He says. Some say: he is richer than me, let him work. His body is sound, they say. Let him work, but the man has many troubles you do not know. You cannot know. You cannot. You say this out of weakness of faith. Or you have worked and earned a few pennies. Relying on those few pennies, you say: you work too. Do not say that. Do not say it like that. What will you say? If he asks, you will give for Allah's sake. This is for Allah. Yes. I say it here. Is there anyone asking? I am saying it. I give to whoever asks.

Yes. Anything else? Also: disbelief is one nation. What? Disbelief is one nation. Disbelief, nation. Disbelief is one nation. Disbelief, you mean? Kufr? Yes, Hodja. Disbelief is one nation.

He is talking about disbelievers, Hodja. He is talking about polytheists, disbelievers. He is talking about those in disbelief. Disbelief is not one nation. Within Islam there are also (?) of disbelief. There are also those who commit disbelief. If within disbelief he means the disbeliever, there are also those who are Muslims among them. I heard a saying: disbelief is one nation. Is this right? Wrong. Wrong. Disbelief is not one nation. Within disbelief there are various nations. Within disbelief there are disbelievers, and also idolaters exist. That is disbelief, and that is disbelief. Not one nation, separate nations.

(?) those who associate partners. Allah tells the Muslim to marry with kufr. But do not marry a polytheist, He says. Do not marry an idolater, He says. So are these one nation? They are separate nations. The religions are separate too. What they write as so-called religions. They are not religions. At the same time, within disbelief there are those who become Muslim. You cannot call disbelief one nation and... those who become Muslim among them too. You cannot put them there. I explained it just now. They come from the loins. They will come from those loins. Well, say I was one nation, but disbelief.

Disbelief. Allah protect us. Well, from its loins there are Muslims who will come. So what happens? Did he become one nation too? Did he become the nation of disbelief? He chose Islam.

Yes. Anything else? Go on. If we notice while praying that our blood is flowing, or that blood is flowing, we notice blood flowing, or if we knew earlier that blood had flowed, forgot, and prayed — with the intention of Imam al-Shafi'i can we continue? No. Allah distinguishes that blood from the blood circulating in your body. Because blood is impurity, He says. Yes, if the blood circulating in your body were impure, you would be ill. Since you are not ill, your blood is clean, you pray. Your blood is clean. You pray. But a woman — that is impurity, He says. There is the command not to approach prayer.

No, Hodja, he is not talking about that, Hodja. Talking about (?). No, he is not talking about that, Hodja. He is talking about bleeding from a normal person's body, Hodja. Yes. What does it say there? While praying. Look, it has to be written here so that I can read it here. When we do not notice while praying that blood is flowing, that is, when we do not notice blood flowing in our own body, or if we knew earlier that blood had flowed and forgot. He is asking about the person himself. Ah, there, there. Now look. (?) Gentlemen, why do you not write it here? Why does this not come here?

Why do these questions not come here? But Erçin did something. Erçin sent a message. He says the last message sent is what shows. (?), he says. He needs to look upward, he says. He needs to scroll the screen, he says. I do not know. Let us see.

Let us see if there are any. Are there, Hodja? No, they do not show, Hodja. No, Hodja. There is no problem, Hodja. None, right? No, nothing shows, Hodja. Nothing shows, Hodja.

We did those, Hodja. We answered those, Hodja.

These have all been done. We answered them, Hodja; (?) they do not come. Now let us read the matter of blood and say it. At prayer time you took ablution; there is bleeding on your body. While taking ablution the blood stopped; you are about to stand for prayer, and blood is flowing. You do not want to miss the hodja either; you see that the blood does not stop. You took ablution, but the blood does not stop. When the blood does not stop, with the intention of Imam al-Shafi'i you continue your prayer. Right. Yes. You continue your prayer. And if your blood flows during prayer, with the intention of Imam al-Shafi'i, continue your prayer.

Do not break your prayer. Yes. If you see it, of course. Yes? Let me continue, Hodja; there are a few more.

Along with this, if the time is going to pass, taking ablution while bleeding, we can pray, I can say. In terms of piety, as long as the time has not passed, if blood flows, or had flowed earlier, or if we forgot, and after praying, while the time has not passed, it comes to mind — praying again, would that be possible? Look now, forgetfully — blood had flowed, and you prayed. But after that blood flowed, you took ablution. After taking ablution — without taking ablution — thinking yourself to have ablution,

blood is flowing, I said I will take ablution. But you forgot. Without taking ablution, (?), you prayed. Then you took ablution to pray. You came to your senses. You said, I prayed. What was it? It was afternoon. (?) it was noon. Ah. You will say, I had blood on me. Blood had flowed. I prayed this prayer without ablution. There is still time. There is still time. And the blood is not flowing now. And your ablution is intact. You pray your prayer again. There is time. If the time has passed, you say "Shafi'i intention" for it. You count it under the Shafi'i intention. If there is time, again, for piety's sake, though. For piety's sake you pray your prayer again.

If you are not aiming at piety, your prayer is accepted anyway. It has been accepted. You had ablution, blood came out, you forgot the blood had flowed, you prayed, thinking you had ablution. Right? That is what he says. Your prayer counts. Because Allah created us among the forgetful. If we did not forget what happens to us, life would be torment for us. In that case, if there is still time, and that we prayed without ablution (?), for piety's sake it should be repeated. If the time has passed, there is no need for a make-up at all. Your prayer counts anyway. You believed you had ablution. Because deeds depend on intentions.

This is what saves us. Now, it says, the scholar clings to knowledge and finds life. What is the scholar clinging to knowledge? For example, he says: the time has passed, I prayed without ablution. Because blood flowed, that is. Nothing else. For example, passing wind, vomiting, vomiting a handful, relieving oneself breaks ablution. Or sleeping breaks ablution. Apart from these: blood flowed, he forgot, thought he had ablution, and prayed. He says: with the intention of Imam al-Shafi'i, and continues his prayer. But if he aims at piety — for piety, even if the time has passed, there is no harm in making it up.

Prayer. You are in Allah's presence. Pray as much as you like. Hodja, there is also something about urine. What would you say? Even while praying, with the intention of make-up prayers left from the past. Even if there are none. Yes. On the subject of purification from impurity: if, because of something like urine, our clothes were dirty and we led the prayer as imam, if we prayed, must we pray again? If the time has passed and we prayed that prayer in such dirty clothes, must we make it up?

Now, knowingly — a drop of urine or dirt has got on your underwear. Knowingly, you cannot pray.

If you pray, you sin. Because of purification from impurity. If a drop of semen — I said semen — urine, has not spread over an area the size of the palm, there is no harm. If it is that size, you cannot pray; you will renew your ablution, and your underwear you will change and wash. You will wash that spot. One day Imam al-Ghazali gives a fatwa on this matter of urine. He explains it just as I explained. Some time later, they see Imam al-Ghazali by a stream washing part of his underwear. They say: O Imam, what is the matter? Why are you washing only that spot? He says: a drop of urine dripped. Was it bigger than the palm, they ask.

No, it was small, he says. Small, they say — you told us that if it does not exceed that, you said there is no harm in your washing. Ah, that, he says, was from piety, he says, was from the fatwa, he says. Then what is this, they ask. This is from piety, he says. Yes, in the fatwa, the palm — the size of a ten-kuruş coin, the old ten kuruş, the size of a one-lira coin — if it has not spread over that much, there is no harm there. If there is dirt on the underwear and you are unaware, you prayed; then you looked and the prayer (?) has passed — say, the time has passed, or noon — then you prayed noon and afternoon too, you prayed them, and evening too you prayed. Then you see the underwear has dirt smeared on it. You say this.

What will you do here? Deeds depend on intentions. In your intention you were clean for them. It says purification from impurity, right? As if you were clean — purification from impurity — you prayed. We are not free from error. If you had (?) errors, He says, We would destroy you and create servants who commit errors, He says. This too is an error now. We made an error. We should have looked. But it is not necessary to look at everything.

Sometimes this happens a lot in some cases.

What do they call it — with eczema, with eczema for example, something gets on like dirt, like blood, yellowish, it gets on like this. For example, a woman or man does not notice this. And has prayed that way. Then at the other prayers he sees there is something here. There is dirt, that is. He will change that underwear. But his prayers are valid prayers. Because deeds depend on intentions. He himself says purification from impurity. Now let us give an example of this. A man becomes junub. He goes to the bathhouse. He washes. He comes out; his friend says: your impurity has not gone, he says.

The man goes and washes again, comes back, and he says your impurity has not gone; why could you not wash properly, he says. Allah, Allah. He goes once more, washes well, pours water everywhere.

(?) He says again: your impurity has not gone. How else can it be done, he says. You poured water all over me, he says. Well, now it is done, he says.

So, deeds depend on intentions. If you say deeds depend on intentions and pray like this (?), you sin. Unknowingly. You must do it unknowingly. Yes. Thus the time has come. As-salamu alaikum. May Allah keep you. We are fasting; we are going to break our fast. May Allah keep you.

Look, I put this (?) morning, my girl. Instead of doing it in the morning, we lost those things.

Let us close it from here. Let us put this here.

Okay. May Allah grant you well-being. Our friends say the question page needs to be refreshed. For our Hodja to see the new questions, they say. How? You apparently need to refresh the page. To see the new questions. Hodja, let us say finish and exit, Hodja. Let us say finish and exit for this.