Talk of 15 February 2025

if you haven't shown that, I'll do the thing. Now let's continue here like this. Okay? We'll talk after that thing. Now let's see here, Jesus (peace be upon him), a sign about the month of his birth: Surah Maryam, verse 25. Starting from the expression "fresh dates" in that verse, on the east side of Masjid al-Aqsa the date palms there, whenever they give fresh dates, it is one of those houses, they say. Is that right, Hodja?

My question is on page 49, Surah Al-Hajj, verse 42. Are you there? Bayram Uyak, who is this? Sinan. There's a lot here, there are questions. I wonder whether these are old or new. I don't know that either. I don't know where it came from either. This, okay. Of course this went back to the start. Now look, it's finished. Now it's coming in again. Selim, Denmark, he says. Now these came in. Sir, the person says people are constantly investing. Third question: if we pull the zipper of the leather sock halfway down. Sir, wait, let's see. A guest. Peace be upon you, sir. We took ablution. We put on leather socks.

Okay. From here on, I burned, he says. Peace be upon you, sir. We took ablution, we put on leather socks, he says. If we take off the leather socks while in ablution, is the ablution broken? You took ablution, put on the leather socks, but then took them off. Your ablution is not broken. Your ablution is not broken. Because you put on a shoe and took it off, or put on a sock and took it off. Say a nylon sock, letting air inside, does this thing break? It does not. My second question, sir: while in ablution with leather socks, wearing leather socks, wearing leather socks, he says. The ablution was broken.

Again, wearing the leather socks, we took ablution. Then we took off the leather socks. Is the ablution broken? It is broken. Your ablution is broken. Now, you took ablution and put on the leather socks. Wearing the socks you broke your ablution, then took ablution. When you took off the leather socks, the ablution was broken.

There is also a fatwa like this.

Only washing your feet. For example, let's say while in ablution you put on the leather socks, you broke your ablution while wearing them, when you wipe over them, your ablution is not broken. But if you broke your ablution and took off the socks without taking ablution, you will take a full ablution. Here too he says so. Wearing the socks, we broke our ablution. Again, wearing the socks, we took ablution. Again, wearing the socks, we took ablution, he says. Then we took off the leather socks. Is the ablution broken? After taking ablution, after taking ablution over the leather socks, it is enough for you to wash only your feet.

Because you have already taken the rest of your ablution. What does this resemble? Someone comes to the Prophet (peace be upon him) and says: O Messenger of Allah, in a four-rak'ah prayer I prayed two rak'ahs. I forgot, and by mistake I gave the salam. Should I pray four rak'ahs or two rak'ahs? You will pray two rak'ahs, he says. He will complete the prayer. Well, you have taken your ablution too. While in ablution you took off your leather socks. Sir, you will wash only your feet. What do you say? While in ablution, the ablution was broken. Right. Again, wearing the socks, we took ablution. Of course you washed your hands and face, wiped your head, your ears, your nape.

You took ablution. Then we took off the leather socks. Is the ablution broken? Now, when you then take off the leather socks, your ablution is broken. You did not wash your feet. Your ablution is broken. You need to wash your feet again. And my third question, sir. If we pull the zipper of the leather sock halfway down, is the ablution broken? Now, what is a leather sock? It won't let air in. Your feet won't get air. For example, a hole in the leather sock is allowed. They allow it if two fingers can go in through the sock. If it is more than that, you cannot take ablution with the sock that way.

Here too, if the zipper came halfway down, whether air gets inside or not is up to your judgement. If inside, there is this bone of yours, the shin bone, if it opened below the shin bone, your ablution is broken. Above the shin bone nothing happens. Because it is boot-shaped, going upward. It has to be washed up to our shin bone. Our foot is above and below the shin bone, the top of the sole. Peace be upon you, sir, the person says, people constantly invest and buy houses and cars, they don't keep money in cash; apart from the rents, no zakat is due on these houses and cars they bought as investment; even though they are very rich, because they don't keep cash in hand, they give very little zakat.

Isn't this unjust, what is the ruling? Now, inherited from your father, let's say I have twenty apartments, inherited from my father, a hundred decares of land. As long as these are not for sale, or say I have a factory. As long as these are not for sale, the zakat given from the income of their operation counts as zakat. You bought these houses, say, zakat is not due, they are not for sale. If income comes from them, you give the zakat of that. Its income will stay with you for a year, then you will give its zakat. You have 50 apartments, you have grandchildren and all, relatives, in the houses you let them live, you let them live for free, or for a few pennies, but you spend that too, you have no money in hand, but you are a billionaire in property, you owe no zakat.

But the moment you sell your apartment or your property you owe zakat; its zakat you will give; whichever you sell, you will give its zakat. If among these, among the goods you bought, there is trade goods, for example, let's say you found a cheap house for investment, bought it for 3 million. But the house is worth 5 million. You sold it for 5 million. Since it is trade goods, whether you sell it or not, you will give your zakat on the price you bought it for. Yes.

My daughter Selin says, sir, here now the ladies, now the ladies have made performing the funeral prayer a tradition. Religion is not a religion that becomes tradition. Religion is the words that came from Allah, what He said between His two lips, that is religion. The so-called religions that other people made up and invented as religion are not religion. Whoever does whatever. Women cannot perform the funeral prayer. They cannot even come to the funeral. Only after the deceased is buried do they take them to the grave and show them. Yes. They line up right behind the men. Oh, how nice. And our imam, bless him, says "close the rows." Just so that the congregation doesn't turn against me.

He doesn't say ladies don't perform the funeral prayer. Let's look right here at the side, now they insistently call me to line up in the row. Because the congregation is small, I stand out. They threaten me: we won't perform your funeral prayer either. If women say this, fine, you will have fulfilled the religion of Islam; you say: my brothers, when I die, do not come to my funeral prayer. I forgive you my due, you say, and our religion is not a religion to be made up. Words added into religions like other religions, our religion does not accept. Our Lord: women cannot perform the funeral prayer.

They cannot even come there. But now, while the deceased is at the musalla, they come up to the deceased. See, slowly they get people used to it this way. First they stand behind the congregation. Then they start praying together with the congregation. They don't do everything at once, slowly. Tell them this: if I die, don't you dare come to my funeral prayer and perform my prayer. I forgive you my due. This is my will, you will say. God willing, I say. Good. "Do you know better than the imam of the Diyanet?" they say. Now when they say this, this hadith comes to my mind. A time will come. Yes. A time will come.

Imams, scholars will give fatwas the way people want, he says.

My daughter Selin, with every remark, hadiths and verses come to my mind. It is impossible to explain anything to them, you cannot explain. Even if you explain, they exclude you. I tell my husband, I won't come to the funeral; he says nobody will come to yours either. Say: my Hodja says so. Tell your husband that. My Hodja says so. Look, we met with my Hodja. I mean, he brought us together. He has done so much for us. He has no word that goes outside the verses. So my advice to you, and my Hodja's advice to you through me: say women do not perform the funeral prayer. What would you advise in this situation, sir?

May Allah be pleased with you. I have already answered everything you said.

I understand, sir, may Allah be pleased with you. Again the person asks: in today's economic system, on currencies, there is a thing called inflation; today if it's 10 thousand lira, next year its purchasing power falls to, say, 5 thousand lira. Right. Shouldn't scholars, as an alternative to interest, propose a halal system that will protect Muslims' savings against inflation? Now, when you deposit your money in the bank, it protects your money and gives you your money according to how much you have against the dollar. If it gives you some interest, I mean if it gives on money you saved in the bank, you give that money as charity to the poor and needy.

Now they tell me too, they say: you have money here, let's protect your money against this devaluation, then buy and sell from it as much as you want, we will allow you, it's your money, deposit it here, your money won't lose value, they say. Now why? Now they make this offer to those who have more money. A nice thing. I did not accept. Give me my money. I will use my money, I said. Because we distribute zakat from here, from that money. We distribute millions in zakat. In this case, the man, how long will he keep my money? That money melts away from year to year anyway. And again it melts away through the zakat.

It goes on like this. For a few pennies, sir, I have no intention of mixing haram into halal money, it has nothing to do with me, I'm not interested, I said, and closed the matter. But if his money sits there and, sir, his own money will shrink with devaluation, he changes his money into dollars, into euros and puts it there, or the bank offers him, saying: let's protect your money as Turkish lira. Protect it, and out of goodwill it gives you a few pennies from its income, let's call it interest. Don't you eat that interest. Let your money be protected. Give that to the poor and needy, give it as charity.

Yes. If we buy gold, dollars or euros, we are hurting our state and our own Turkish lira, and we are sad about it, he says. Now you are right about that, but if you deposit it in the bank, give it to the bank, the euros, and the gold too, to you, we won't hurt our state. Only by putting it under the pillow will you cause harm.

Hodja, peace be upon you. In my dreams constantly the nightmare and jinn-like ones bother me. I recite Ayat al-Kursi and all the surahs I know, but they don't go away. A constant stress of battle, he says. Yes.

Forty-one Ayat al-Kursi you will recite.

You will keep it on you. Make the forty-one Ayat al-Kursi into an amulet, hang it around your neck. Nobody will come to you.

Why forty-one Ayat al-Kursi? One of the Companions comes to the Prophet (peace be upon him). He says: O Messenger of Allah, I gathered my dates on the threshing floor, but every time I go, my dates are less.

This, he says, what is happening to my dates? Has a thief taken to them, he says. The Messenger of Allah says: you go and guard your dates this evening. He goes and guards the dates. As the night falls, even when he gets sleepy, he forces himself. Then he sees a short, stocky one coming. He starts taking food from the dates. Are you a jinn, he says. He says: I am the strongest of the jinn. Well, he says. You come here, he says. You eat my dates, he says. This is a kind of stealing, he says. Now is this the right thing you are doing, he says. And he says: look, they told me this about you, they said he is a very generous man. So for that I came and eat from your dates, because you are generous, he says.

Well, he says, what must we do so that people like you don't come here, he says. 41 Yasins, I mean, Ayat al- Kursi you will recite, he says. Forty-one Ayat al-Kursi. Sir, he says, then nobody will come to you here again. He tells this to his friend. And his friend says to the Prophet: what you said, the person, met him and he said this, he says. Did he tell the truth, he says. He told the truth, he told the truth, he told the truth, he says. Yes, the forty-one Ayat al-Kursi, sir, hang it around your neck as an amulet. If you can't do it, our Ceyhun Varlı is on the website. His phone number is on the website too.

If you call him, he'll hang one of those around your neck. The inside is a leather cover. And don't try to pay money. We do this for good deeds. Yes.

It happens, is my faith weak, why don't they go away although I recite surahs, I can't understand, he says. It's not from the weakness of your faith; once they start, they don't stop, they keep coming. As I said, around your neck the 41 Ayat al-Kursi you will hang. On the internet a hodja says that loving Allah is not something that can happen by will. It is gained only by receiving the gaze of a sheikh who is a man of spiritual gaze. I wanted to hear your valued opinion, he says. Whoever said this is someone unaware of himself, who thinks he is a hodja and actually wants to tell people superstitions.

Look now, what he says, let's compare what you said with the verses. A hodja says loving Allah is not something that happens by will, he says. Whether you love Allah or not, in Surah Al-A'raf, verse 172: Bismillahirrahmanirrahim. Ve iz ehaze rabbüke min benî Âdeme min zuhûrihim ve eşhedehüm alâ enfüsihim elestü birabbiküm, in this verse, our destiny depends on the covenant we gave there. We used our will to love or not to love there. And He sent us to the world, clothing us in flesh and bone, in a second creation, to show what kind of person we are. He sent us so that we prove in this world what kind of person we are toward the covenant we made.

Now in this case, this hodja is sophistry. Sophistry. There is no person who, outside a person's own will, I mean outside Allah Almighty's covenant, can raise him. These are slowly turning into the priest's story. You know, the priest sells the key to Paradise, and he too will go to such a nice hodja, such a charlatan hodja, who will make him fly. No, my child, look, it is nothing; only by receiving the gaze of a sheikh who is a man of spiritual gaze is it gained, he says. Then Allah Almighty would bind us to people's will. He would remove our own will. He would be the one to take us to Allah or not.

Oh, man. These are superstitions, my child, superstitions. He will call every person to account for the deeds done by his own will. Doesn't He say: Fe men ya'mel miskâle zerratin hayran yerah, I will record an atom's weight of his good, He says. Miskâle zerratin şerran yerah, I will record an atom's weight of his evil too. If that hodja takes me to Allah, he'll also get my sins forgiven, get me into Paradise, do everything. Whereas Allah created man very strong and with will; between His Being and man nobody can come. So, between man and Allah, man proves what kind of person he is by the deeds he does, by his works he proves what kind of person he is.

Yes.

Please forgive me, while typing I pressed by mistake, I couldn't send my question whole. Yes.

You can write again and again, guest. Write whatever you want. May Allah be pleased with you, sir. My wife is listening to you right now as well. She heard everything you said. She sends many greetings, sir. May Allah be pleased with you, she says. And I too say may Allah be pleased with you. We love you very much. I kiss your hands, she says. Don't love me as Ahmet or Mehmet. Love me with the love of Allah, because I love Allah. Yes. Look, you too are a person of faith. You are full of the love of Allah. And you understand what I explain very well. Together with the verses. Because you love Allah, you also love those who love Allah.

We love you very much too. Please forgive us your due as well.

The guest says, a hadith like this is being told. Is it right, sir? Whoever has an atom's weight of arrogance in his heart will never enter Paradise, he says. These are all fabricated words. In a person's heart, an atom of ours, the heart is not arrogance. Look what mothers say.

One person says: if someone goes to bed full while his neighbour goes to bed hungry, he is not one of us, one of them says. Oh, how nice. We have all become people of Hell. After that he says this. If one person goes to bed full and the other goes to bed hungry, he says, his faith, he is without faith, he says, without faith; whereas that hadith is like this: if a person goes to bed full and that one goes to bed hungry, his faith has not reached perfection, he says. Look, faith not reaching perfection is one thing; "not one of us" when said, casting out of Islam is another, and sending a Muslim to unbelief is another. Now, his faith does not reach perfection, but he has said the testimony of faith. What is faith reaching perfection? Fearing Allah, loving Allah very much, praying the prayer they told, fasting, if he has money, giving zakat, going on Hajj, and helping the poor and needy as much as he can, not speaking bad words from his mouth as far as possible; these are signs of faith. I mean, they are causes of rising.

I mean, these are the works of the believers. The believer has risen to the nafs al-mutma'inna, has come to know the manifestations. It is entering among the servants our Lord loves, his Lord pleased with him and he with his Lord, and entering Paradise. Yes. He will rise to the nafs al-mutma'inna.

The guest again says this. A hadith like this is being told. Is it right, sir? Arrogance. Is there anyone without arrogance? Sir, the Prophet came to me in my dream while I was sitting. Saying "O Messenger of Allah," I tried to stand up. He held me, kissed me on my head and left. But in this dream I could not see his face. How beautiful. If you had seen his face, you would have attained his intercession. So if he did not show you his face, it means your faith too has not reached perfection. But he is urging you to strive. Keep going, he says. Keep going. You will see that too. If you keep going, keep going further, with taqwa, but if you watch halal and haram, if you don't speak bad words to anyone, if you help people as much as you can, in this way, as your faith rises, you will see very beautiful meanings you will see.

Because I did not see the Prophet's blessed face, I feared I did not attain his intercession, he says. No, don't be afraid. Intercession is separate. How will you attain his intercession? If you go with the testimony of faith; if he kissed you on your forehead, you will already go with intercession, I mean it shows you will go in Islam. How beautiful, he kissed your forehead. But he wants you to rise even more. For this reason he says: strive. Strive. Now let's put it this way.

Let's say a person in Istanbul loves you. He says: I sent you twenty lira, come toward me. You take the money and with those twenty lira you come as far as Ankara. Then if you strive there too, he sends you some more; how far do you come? You come as far as İzmit. He sends you some more, but if you keep going, this time you will be honoured with him. I mean, with these dhikrs you did, with good deeds, with your rewards, with cutting off from sin, with doing good to people, see, this is your capital. Using that capital you will see the Prophet too, and you will see the face of Allah Almighty too.

God willing. Yes.

What if I don't die upon Islam, I fear; is my fear a satanic temptation? Yes. You, like this, nobody is sure of his end. You wrote that part a bit incompletely. Satan also interferes, your nafs also interferes. I mean, it is also Allah Almighty's command. We ourselves don't know how we will go. Now is there nobody who knows? There is. The Ashara al-Mubashshara knew how they would go. What does this mean? Ten people. In our age there always are. Ten people. This continues like this until the Day of Judgement. If you rely on the Prophet having kissed you on the forehead, those temptations will leave you.

If anyone else has a question, let them ask.

Your questions, we are waiting for them.

Our time's Muslims, under the guise of Muslims, in a way unbecoming of being Muslim, even non-Muslims don't live their lives that way, yet ours, those who say "I am Muslim," full and proper, never as if they will never die, have plunged into the swamp of life.

Whoever resembles them is like them, according to the verse, so it is said.

Whether one who resembles and envies the unbeliever will in the end go in Islam or not is unknown. A friend of Hazrat Mevlana's father was one of the "üçler." When one of his friends died, he wanted to go to his funeral prayer.

They said: he went as an unbeliever. How can that be? He was one of the üçler, we used to go with him, we used to travel, he says. We used to pray in mosques. He was always in front of me, he says.

People's last breath. So we will not rely on our being Muslim. The only thing we rely on is Allah's commands upon us. Whatever they are, to apply them. When we apply them, we will already have been honoured with Islam. So my advice to you: do not, with these naked ones, those who don't know themselves, the foul-mouthed, those who drink and gamble, between them, put distance. And tell them the truth as much as you can. Tell them what is right. They are human too. Even if he is an unbeliever, even if an idolater, when he burns in flames before your eyes, a person feels pity, he pities. He wants to save him.

See, nobody can regard anyone as helpless. Allah Almighty says in the verse: do not mock any people. What does istihza mean? Do not ridicule, He says. It may be that that people later is better than you, He says. Right. Nobody knows what his end will be. So nobody will look down on anyone as an unbeliever. Or will not approve of those exposures, the filth they do. Within the shar'i rulings Allah sent us, as much as we can, observing our Lord's commands, to live our life both earning our world, feeding our children, feeding them from halal, leaving the rest to them as halal inheritance, and then as much as we can investing in the Hereafter from what we earn, looking after the poor and needy, giving them charity, praying our five daily prayers, our Lord's command, fasting, and if we have money, giving our zakat, if we have money and our way opens, going on Hajj.

How beautiful; this way a person will have spent both his life, both this world and the Hereafter, well. Yes, here...

Hodja, peace be upon you. If in moments of panic like an earthquake or fire we throw ourselves from the window to save ourselves and die, are we considered to have committed suicide? Here, deeds depend on intentions. Deeds depend on intentions. Now, if I said, rather than burn to death here, let me jump and die at once, that too is suicide. But if I jump from here, I think I can make it. I can be saved. Or my leg or an arm will break, but I will live; if you jump thinking that, and you die there, deeds depend on intentions. You have not committed suicide.

Yes. Everything, deeds depend on intentions.

You have time. Anyway, the broadcast started late. But there are some shortcomings in the broadcast. We will fix them. Stay well. Be entrusted to Allah. Lillahi Teala. Al-Fatiha.

Amen.

Yes.

Guest: peace be upon you, sir, I had a question about zakat. Last year I had calculated what I was owed and what I owed, but I forgot how much it was. This year I am owed 1 million 500 thousand lira, I am owed, and 1 million 200 thousand lira I owe in debt; also, intending to buy a car, I had sold my car for 500 thousand lira, so I have money in hand from that. In this case how will I give my zakat? Will I give the zakat due on me right away? Or does a year need to pass over it? Or will I pay the zakat amount that comes out next year? Ah, good question. Now, I forgot how much it was. This year I am owed 1 million 500 thousand lira.

What are you saying? Last year I had calculated what I was owed and what I owed, but you forgot how much it was, he says. You forgot. I mean you forgot how much you were owed and how much debt you had. That's what we're saying. A question about zakat. Last year I had calculated what I was owed and what I owed, but I forgot how much it was. This year I am owed 1,500,000 lira. Now, when writing, you need to write very well. Are you owed 1 million 500 thousand lira? Or is it in your pocket? If this year you are owed this 1 million 500 thousand lira, on this 1 million 500 thousand lira you owe no zakat in any way.

Because a year has not passed over it. Look, you calculated last year, you don't know what it was. At this limit you earned a million lira. You earned a million and a half lira. Now you owe 1 million 200 thousand lira in debt. You are owed 1 million 500 thousand lira. You owe 1 million 200 thousand lira in debt. So you will deduct this debt this year. You earned three hundred thousand lira. Three hundred thousand lira. You earned a million and a half, but the one million two hundred isn't yours; from what you earned you will pay it. So you have 300 thousand lira. This year's earnings are 300 thousand lira.

A year will pass over it. If on top of the 300 thousand lira you earn 500 thousand and the 300 grows to 800, you will give on 300 thousand lira. If you could not earn it to 800 thousand and fell 100 thousand into debt, your money dropped to 700 thousand, on 700 thousand lira you will give zakat. Also, intending to buy a car, I had sold my car. For 500 thousand lira, so I have money in hand from that. In this case how will I give my zakat? Now, you earned a million and a half of this money this year. We set aside the year. Because you don't know what you earned or what you gave. You don't say whether you are in debt or owed either.

We said: break-even. No zakat. This year you earned a million and a half. You owe one million two hundred. You have zakat on three hundred thousand lira. But you won't give it this year. Next year. A year will pass over it. You sold your car. If you sold your car and the zakat money has come, from this you will give your zakat. Because you have used this car. It's yours. Maybe a year has passed over it or not. Because when the car was bought, maybe 3 years, 5 years earlier, or from money over which a year has passed; ah, if you bought it recently, if you sold it within your earnings, its money you will pay. You will give its zakat.

Sir, I owe 200 thousand lira in debt, he says. I am owed 1 million 500 thousand lira, I owe 1 million 200 thousand lira in debt. Also, intending to buy a car, I sold my car, he says. Now if you sold your car intending to buy one, let me tell you something.

He sold his house. You will buy a nicer house.

Your matter is like that too. They give it as an example in the hadith. I'm also saying it based on the hadith. You sold your house. You will buy a house.

What's up? What's happening there? Nothing.

If the time of Hajj has come, Hajj has become obligatory on you. This is the same. Zakat has come too. You sold your car; if you didn't buy a car, you will give the zakat of this money. If you had bought a car, since you bought it for the purpose of using it, there is no zakat on things you will use. But the moment you sell it, once zakat is due, you will give its money. Yes. Here, will I give the zakat due on me right away, or does a year need to pass over it? No, you will give that right away, that money you will give right away; or will I pay the zakat amount that comes out here next year? You said this, you said that; or will I wait a year, you said; will I wait and pay it next year? From the same subtitle, your three sentences are the same. Look, what are you saying?

Or does a year need to pass over it? A year of that money. Or will I pay the zakat amount that comes out here next year, he says. The zakat money that comes out here will be paid next year. The zakat of this car will be paid this year. Yes.

I guess nobody else has a question. Stay well. Be entrusted to Allah. Lillahi Teala. Al-Fatiha.

Amen, O Lord. Now we are connecting to our son. It has some settings. He will do the settings. Stay well. Be entrusted to Allah.