Talk of 8 March 2025

here how many remedies there are

Turan The guest says, Turan, guest: Peace be upon you, Hodja, my question is: in the month of Ramadan, food places and restaurants being open and selling food, is there a (?) in it?

Now, in our religion, one month, Ramadan, is fasting.

People of strong faith, in Ramadan, close their food, I mean their restaurants. They say this: because of Ramadan, we are closed for a month. How nice.

Now, deeds depend on intentions. The man says: a sick person with nobody, he has nothing to cook. He will come and take what he needs from here. If he says I open to help him, he gets off the hook. But of course Allah knows the secrets of hearts. He cannot deceive himself. That is deceiving himself. He cannot deceive Allah. Yes. It depends on deed and intention. Also, a man is deeply in debt.

The time of his debt has come. He is in a position to earn and pay it. He is in a position where he has to open. He opens. The sin is on the one who eats. Yes.

I mean, this, entirely, all at once, opening is a sin. Or he opens and if someone eats, the sin is his, you cannot say. Deeds depend on intentions. It depends on people's situations. Now personally, if I had a restaurant and no other income, and if I also had a debt, at its due date (?), I mean at the end of (?), if I had an amount to pay, and no way to borrow from anyone, I would have to run it. The fault is the eater's, let him not eat. I'm not inviting anyone, am I. I mean, (?) everything. You will think about everything deeply. If I think this much, then think of Allah Almighty's mercy upon people, think of His mercy now.

Yes.

Peace be upon you, sir. I kiss your hands. I have a question like this. I'll have a question. I have an aunt who is diabetic. She cannot fast. She is not able to pay her fidya. In this case, she has children. Does it fall on them, to pay? Or how can you explain this case? She herself can't ask her children. Now, don't her children know that she is diabetic and doesn't fast? They know. If her children are well off, her money, their mother's, they are obliged to pay. Her fidya. Today the decision the Diyanet gave is 180 lira; what does it make, multiply by 30, let's see, 180 lira, does it make 5200 lira?

180 lira. 5400. 5400, okay, 5400 lira for one month, they will pay for her food; with 5400 lira a person eats for a month. It's enough for her. Sir, if her children don't give, and she herself can't ask, she will remind them once. My son, I cannot fast. I cannot pay my fidya either. She will say. If she can't ask. She must remind them. After that it is up to her sons. If her sons are not well off, there is no obligation to fast. Her sons cannot give either. But her sons keep their fast. Healthy people will keep their fast. And since she cannot fast, Allah Almighty, since He rules over everything, since He knows everything best, by people's feelings toward Allah, Allah Almighty will call them to account.

Feeling. Yes. In return for the deeds they do.

The guest says, again, peace be upon you, sir. If I did not mishear, you said the Prophet (peace be upon him) will taste death a second time. But in the verse Allah Almighty, Exalted is His Majesty, says you will not taste any death other than the first death. Can you explain? We explained it a lot, Evren. We explained it a lot. The Prophet (peace be upon him) tasted death, alive in the realm of the Hereafter;

according to Allah saying to the Messenger of Allah that He forgave his past and future sins, He removes its price and will not call him to account there. Allah Almighty's word was fulfilled. He did not call one person to account. See, Al-Waqi'ah, let's not say Al-Waqi'ah. In Surah Al-Fath, in its first verse, when He says I forgave your past and future sins, and since He says I made you alive in this realm too, a second time into a body, his own body is still lying ready. Still ready. He will be raised again from it, he will rise. How can it be, Hodja? Well, if Allah Almighty, for the people of Salih, sir, brings out the yellow camel from their rock, a traveller, a hundred years, sir, what will become of this town?

Say. It will be revived. I mean, when he says these places are ruined, gone, Allah Almighty makes the traveller sleep a hundred years, then revives him and his donkey and makes him look at his donkey's skeleton. Look now how I will clothe it with flesh, He gathers its bones. He looks at his food, it is fresh. He looked at the dog, it had rotted away. Now in this case, if Allah Almighty gave Jesus too the ability to raise the dead, He will raise his body from there too. He will enter a body a second time. In the world he will taste death a second time. Now let's come to ourselves. We understood the Messenger of Allah.

Let's come to ourselves. We will die twice and be raised twice. The first raising is here. The first death is also here. But where is the second death? It is upon the body; upon the souls there is none. Because every soul shall taste death, He says. Spirit, nafs, soul are one. When it leaves the body, it will taste that pain of death. The second raising, in the realm of the Hereafter, upon the body: when you come into My presence with a driver, He says. Who is the driver? The spirit. Whom does it drive? Who is the driver? The spirit. Whom does it drive? It drives the body. When the body comes into Allah Almighty's presence, it will testify against the spirit.

Against the spirit.

The spirit will say to the body: why are you testifying against me? And the body will say: Allah, who makes me speak, makes me speak. After the testimony is over, you are returned to the One who first created, He says. He says it to the spirit. The body tastes death a second time there. And so it has been raised twice and has died twice. See, Allah Almighty also addresses the spirit: you will not taste any death other than the first death. This shows that our spirits are eternal and everlasting in Paradise and Hell. Yes. These two deaths are upon the bodies. Not upon the spirit. The spirit doesn't die anyway, it is immortal.

And what does He say about it not dying? Every soul shall taste death, your return is to Me. So it doesn't die, it returns to Him. I mean, one must understand the verses well. But some, according to Arabic grammar, when they explain the verses, they go into denying Allah's verses. We, however, confirming verses with verses, explaining Allah's verses in their true meaning, try to remove the superstitions. What superstitions there are. What things they have read into the verses.

Olcay İstim says: Hodja, a topic like this came up between me and a friend. While Allah Almighty says in a verse "do not take them as friends," in another verse He says you may marry from the People of the Book. In this case, doesn't a person become friends with his unbelieving wife? Don't these two verses contradict each other, he says. And here, what is meant by "do not take as friends" actually means do not take their religion as a friend, he says. After all, with unbelievers business, trade, even marriage is free, you can even be friends, but in the sense of do not take their religion as a friend Allah says this. Otherwise the verses would contradict each other, he says.

Is that right? How should we understand it, Hodja? May Allah be pleased with you. He said it a little right. But there is also a bit wrong in it.

The wrong part is here. He says do not take the religion as a friend. You cannot take the unbeliever as a friend either. What does He say? In the verse, in another verse: whoever envies them, they too are like them. What is the meaning of a friend? Knowing all his secrets, and the other knowing his secret, people who stand back to back for each other, like one body.

As for marriage, marriage has nothing to do with friendship. There are such women who are enemies of their husbands. A man has married. He has taken a non-Muslim woman. (?) The woman has come. The man took her lovingly, he loved her. Love does not mean friendship. People mix up some words with each other. To love a thing means, up to a degree, to be close and familiar with it; that is love. I mean, not forgetting it. But they have turned love into passion. To women, girls, or girls, women, fall passionately in love with men. The meaning of passion is different. Passion is the roaring of love; the roaring of love toward Allah Almighty is called passion.

Passion for Allah. Otherwise if a person falls in love with a person, he has only put him in place of a god. But since deeds depend on intentions, he gets off the hook.

Yes. One must pay very good attention to words. So there is no friend from among unbelievers. There is no friend from an unbeliever. Because the best of unbelievers comes very close to you. You say, this one would truly give his life for me. When he finds your weak spot, he kicks you and leaves. I am 87 years old. I have lived through such people a lot. So there is experience too.

It will be. Samet, guest: Hodja, what does Al-Ahzab fifty mean? I read it many times and did not understand, he says. Let's see what Al-Ahzab fifty says. Let's read it and see. Where did we put the (?) Quran, gentlemen? They took it away again, I guess.

Surah Al-Ahzab.

55. Is he saying verse... in Surah Al-Ahzab, where, let's see, yes, Al-Ahzab, Surah 50, in 50. O Prophet, your wives whose dowries you have given, your wives, and the slave women Allah gave you as spoils and who are in your possession, the daughters of your paternal uncle, your paternal aunt, your maternal uncle and maternal aunt who emigrated with you, We have made lawful for you, He says.

Also, a believing woman who gives herself to the Prophet, if the Prophet wishes to marry her, not for the other believers, We have made lawful exclusively for you. Indeed, We know what We have made obligatory for the believers concerning wives and the slave women in their possession. We have explained to them what they must do in this matter, so that there is no difficulty for you. Allah is Forgiving, Merciful, He says. Now, the Prophet, when he began to spread the religion of Islam, where does he begin? In Mecca. Who is in Mecca? Idolaters. By their own minds they had set up (?). For example, when one said to his wife: your back resembles my mother's back, she would be divorced.

In the time of the Prophet (peace be upon him) too, when he had begun spreading the religion, a wife comes and complains about her husband to the Prophet. She says: he said your back resembles my mother's back, he is leaving me, she says. Call your husband to me, he says. Her husband comes. Your wife's back, he says, is it your mother's back, he says.

Allah created everyone separately, he says. To everyone a body, and in that body a spirit, and he will be called to account for what he did. Whom did you liken to whom, he says.

He returns the wife to her husband. I mean, what we'll say is this: the idolaters had such absurd customs. See, with us, don't they marry their maternal aunt's daughter? They do. Don't they marry their paternal aunt's daughter? They do. Don't they marry their paternal uncle's daughter? They do. Well, these had been forbidden to each other. To remove those prohibitions.

His paternal uncle's daughter Zaynab was married to his adopted son.

His adopted son constantly complained about Zaynab. Zaynab's husband, what was it, the adopted son, it doesn't come to my mind. My Allah, O my Lord. Anyway. The name isn't important anyway. Zayd. Zayd.

And Zaynab would say to Zayd: you were a slave, sir, I was from a noble family and so on.

And Zayd would constantly complain about her to the Prophet (peace be upon him), saying she belittles me. Be patient, he would say. Then, when a verse came from Allah Almighty, he married Zaynab.

Actually, his marrying Zaynab, see, these, these irreligious ones, because they don't know why the Prophet (peace be upon him) married, and because they are enemies of the religion, say he even took his adopted son's wife. Now in the verse Allah Almighty says every child is called by its father. Zayd's father isn't the Messenger of Allah, is he? Zayd is someone else's child. If the Messenger of Allah's uncle's daughter married him, however much he was an adopted son, his uncle's daughter married another child. If he adopted him, he isn't from his seed, he isn't from the Messenger of Allah's seed, is he. See, he divorces, Zaynab is divorced; when he marries her, he also removes that issue.

With their adopted children, you know, some marry the adopted child they raised. And people look down on this. I know. I was a child. A rich family. Now, as far as I remember, it may be so, it may not be. They used to call him Gevezon Rıdvan. A rich family. He raised a child, a girl, with him. Then he married her. This child isn't his child, is she. We married. We married. Yes. They found this strange. Why do you find it strange? This exists in the religion of Islam. Already. There are people among us who do this too. If I marry the adopted child. That's so. Why do you find it strange? Good grief.

The verse, I guess, we understood, didn't we? Did we explain Al-Ahzab? What does it say about the Companions? Do not take them as friends, He says. Yes. You cannot take unbelievers as friends. Once they find their chance, they bring you down and leave. Friends are people who, with their lives, their property, their religion, are the same as each other. People whose mindsets are the same. If you take an unbeliever as a friend, for him you may give your life, but he will mock you. Now, the friendship and loyalty of a Muslim to a Muslim I will tell. A traveller on the road sees a stone, a big stone; this, he says, while going at night in the dark, someone will trip on it, not see it, and fall.

He takes it and throws it down over the fence. I may have told you this, but let me tell it again. Some listened, some didn't. It hits a man working in the field on the head, and the man dies. His sons are there, two sons. They come right to the man: you killed our father. I took a stone from here and threw it down, how would I know your father was there, he says. Was my father there? Yes, he says. I didn't kill him on purpose, he says. To Hazrat Umar they go. They say to Hazrat Umar: this one threw a stone, hit our father's head, he died, we bring a case against him. You, he says, are you the sons of the man who died, he says.

Yes. Your testimony is not valid. Is there another witness, he says. No. He asks the man. You, he says, are they telling the truth, he says. Yes, he says. They are telling the truth, he says. I saw the man too, he says. How did this happen, he says. There was a stone on the road, he says. I saw it, he says. In the dark maybe someone would trip on it, sir, fall and so on, so that no one is harmed, over the fence I threw it down. The man was working there. I didn't see him below the fence, he says. It hit his head. He died of a brain haemorrhage. Well, he says, you have no witness, he says. How do I have no witness, he says.

My witness is Allah, he says. Okay, he says. Then, he says, there will be retaliation. Okay, he says. (?) gathered around. Now he says: I accept the retaliation, he says. I have an orphan's, he says, gold in trust, he says. Allow me, he says. Let me give this gold to him. Let me (?) and come back, he says. Where is your orphan? Over there. Well, he says, you'll go, but in case you don't come back, show us a witness from here. The man looks and looks. For one of them. He says: this is my witness, he says.

And he doesn't know the man.

Hazrat Umar says, are you his guarantor, he says. If he doesn't come, he says, we'll execute you, he says.

I am his guarantor, he says.

Look, he says, the Prophet loved you very much. We love you very much too, he says. I've forgotten the person's name. The person's name is known too.

Think well, he says. I have thought, he says. I am his guarantor, he says. He turns to the man: how long will it take you to go? I'll get there in a day and a half, he says. And I'll come back in a day and a half, he says. Three days. At the end of the third day, he says, I'll be here, he says.

We also allow you one more day. Four days. Okay, he says. He goes. The fourth day comes. The man isn't there.

Sir, it becomes noon, the man isn't there. After the afternoon prayer they don't really execute a man, and he was someone much loved. After the afternoon, maybe he'll come and we'll fall into (?), they say. He waits again. Again the man isn't there. Finally they leave it to the evening. In the evening, they say, we'll settle it. As evening is about to fall, they see a dark shape in the distance. They say: could this be the man, but the evening prayer will pass. Let it pass, he says. If this is the man, he says, we'll have wasted this one for nothing, he says. They wait and see that it really is the man.

He came all the way back. He says to Hazrat Umar, first he throws himself at his feet. Is my guarantor still here, he says? He is here, he says. If you hadn't come, he says, we would execute him now, he says. Well, he says, why did you come when you had saved your life, he says. He says: since the Messenger of Allah passed to the Hereafter, he says, only a little time has passed. When a Muslim is in a tight spot, he says, won't a Muslim find a guarantor, he says.

By becoming my guarantor, he says, he set down the foundation of our religion, he says. How, he says, could I betray his guarantee, he says.

He asks the guarantor, he says: why did you become guarantor? He says the same thing. And the children, the children who brought the case against him, say: we have dropped our case, they say, and he gets his life back. Do you see the friendship of a Muslim? Which unbeliever, if he were your friend, would do this for you? There is no friend from an unbeliever. Yes.

Hakan Mert says, Hakan Mert: Peace be upon you, Hodja. While fasting, shaking hands with someone of the opposite sex or having some other contact, does it break the fast or not? If it has been asked before, pardon me. May Allah be pleased with you, he says. Look, shaking hands, for us in the Hanafi school, breaks neither ablution nor fast.

If there is vomiting a mouthful, a handful, your fast is broken. You make up the day. But still you can't eat. You continue your fast. If you faint and come to three times, your fast is broken. You break it. Three times means your health is failing. And the third time you came to, you fainted. You came to. You fainted and came to. You break your fast. If you want, you break it. Sir, here there is (?) for breaking it. As long as he has contact with a woman, I mean as long as he has intercourse, the fast is broken. You owe 61 days.

You are fasting. You slept. You became junub. You woke up. You will wash right away. You will continue your fast. The fast is not broken. Because this is something outside your control. Yes.

Mr Kadir, the guest, asks, he says: Hodja, peace be upon you, I have a question. People who die in the month of Ramadan supposedly don't suffer punishment. Is this true? Well, I haven't been over to that side and back. But that's what they say.

Actually, do you know what the truth of the matter is? The truth of the matter.

Everyone who dies, learn (?). I'm saying it according to the verse. When he is raised in the realm of the Hereafter, when it is asked how long you lay under the earth, they say either a day or less than a day. And some say three days. Ask the noble angels charged with keeping count under the earth, He says. In this case, does he not suffer punishment in Ramadan but suffer punishment on the other days? Ah, is there no one who suffers punishment? There is. Who is this? Those who will suffer the punishment of the grave. Like whom? Like the Pharaoh of Egypt. He, He says, is now in a punishment. But the worst of the punishment is in the Hereafter, He says.

He is now in punishment like a world of dreams. After that the real punishment, he will be raised. Spirit, nafs, your penalty, punishment is there, that punishment is there.

So in Ramadan the (?) are lifted. Sir, let me say it, there is no such thing. The devils are chained. That's what they say. The devils are chained too. Is the devil chained? The devil, how do you chain him yourself? You chain him by not doing what he says. Otherwise the devil isn't put in chains, isn't tied. I mean, these are all words said in a figurative sense. Our guest member says: Hodja, peace be upon you, I am Mustafa from Konya. The other day, a verse I love very much, one that relieves a person, I decided to recite as dhikr; this verse is Surah Ad-Duha, verse 5. In this verse He says: soon your Lord will give you and you will be pleased.

Yes. Yes. In the fifth verse He says: soon your Lord will give you and you will be pleased. But some commentators have explained it with a meaning very close, but a bit different. If I recite this as dhikr, according to which meaning will it manifest in my life? May Allah be pleased with you, Hodja. I kiss your hands.

Look now, Mustafa, you will struggle with your nafs, you will pray your prayer, you will keep your fast, you will give your zakat, you will give your fitra, you will turn to good deeds. However many people in need there are, you will try to take them by the hand, and you will burn with the love of Allah. You will pass the nafs al-lawwama, you will pass the nafs al-mulhima, you will rise to the nafs al-mutma'inna. Then there you will come to know the manifestations. After the nafs al-mutma'inna there is the nafs ar-radiya, the nafs al-mardiyya, the nafs as-safiya. See, what does Allah Almighty say to these people?

Your Lord will give you and you will be pleased. What will He give? He will give the station of intercession. The station of intercession. Well, this isn't a meaning like they understood it plainly. From seven people up to seventy people, Allah Almighty to those He loves, to those close to His Being, gives the right of intercession. If you attain this right of intercession, you too attain intercession. You attain the right to intercede. Yes. I guess the guest understood. If you didn't understand, you can ask.

Ehvan, guest. Peace be upon you, Hodja. I kiss your hands. When we take the full ablution, ghusl, can we pray? May Allah be pleased with you. You pray in the best way. With ghusl. The Messenger of Allah, going to Friday prayer, every Friday would take ghusl and then go. Yes. How nice, how nice, clean. What is ablution?

If you know them, you recite its verses; if you don't, you recite Amantu billahi. Even one who doesn't know takes ablution and prays. He will put water in his mouth, put water in his nose, wash his face. And what do you say anyway? (?) For repentance of the sins I committed with my mouth, for the cleansing of those bad smells I drew in through my nose, or of some things I (?); after that you don't even recite a prayer. You wash your hands and face. Then, as long as you don't leave even a needle-point of your body (?), you become spotlessly clean too. Spotless. I mean, let's say clean. You are cleansed. And then you can pray your prayer very well.

Even, if you can, every Friday before going to Friday prayer, sir, take ghusl, bring it forward. Peace be upon you, Hodja. Allah was an unknown treasure. And He created man as His addressee, to know His Being. All spirits were created in the realm of Lahut. At the gathering of Alast, the spirits, by the decision they gave with their partial will, divided into three groups. Here, why did Allah not destroy the unbelieving spirits that did not know Him, that did not accept Him as Lord, I mean that did not fit the purpose of creation, and leave only the spirits that knew Him, I mean that fit the purpose of creation?

When I say what you are saying here, they call me deviant.

Yes.

Because Allah Almighty created man as a part of His Being, He gave him a spirit. The spirit does not exist in any other being. That is why he is honoured above the worlds. And people, because they saw Allah Almighty just like themselves, did not believe in Him. They waited for the Lord of their own imagination. See, the secret is here.

The person who can explain this in this way can only be a person who sees the realm of Lahut.

The person who sees here explains it. And after that, in Surah Al-A'raf, verse 172, they make the covenant. Because, why did Allah Almighty not destroy them right there? That is in Surah Ta-Ha, verse 134. When We made the covenant with you, He says, I mean, if I had said to them, you to Hell, and you to Paradise, He says. Or He says this. If I had destroyed you with a punishment, you would say this, He says. You would have said this, He says. If You had sent us prophets and books, we would not have fallen into this base disgrace, wouldn't you have said, He says. You would put us in a body, send us to this unseen world.

Now you don't see Me. Here is a prophet for you, here is a book for you, here is an unseen world for you. Yes.

While the righteous (?) and the God-fearing fit the purpose of creation by knowing Allah, the reason for the unbelievers' existence I could not grasp, he says. They were divided into three groups there, in Surah Al-Waqi'ah. See, Allah Almighty says in Surah Ta-Ha, verse 134, He says it. It answers everything you said. Then, can't they be destroyed, he says. What does he say? This too: I could not grasp the reason for the unbelievers' existence. After these unbelieving spirits were created, can't they be destroyed? Or can't they be returned to Allah's own universal spirit, a question stuck in my mind.

May Allah be pleased with you, he says. Now, Allah does not turn back into His Being what He separated from His Being. He decrees this. Can your son, who is from you, return into you? Where is the separated part from? From that one drop of semen, from seventy, eighty million cells, sir, it separated. The spirit has separated too, now. And since there is no death upon spirits again, there is neither turning back nor death for it. If good, eternal in Paradise as good. If bad, eternal in Hell as bad. Yes.

Here we have finished our lesson.

A (?) says: Hodja, peace be upon you, I kiss your hands. Is it true that Surah Al-Waqi'ah is recited for wealth? Should it be recited personally every day, and at which times? May Allah be pleased with you, he says.

One person is very poor. He also has two daughters. One of the noble Companions.

As he is dying, the caliph of the time, Hazrat Umar, comes to him. He says to him: if you die, these children will be left stranded. Let us assign her an income from the treasury, to your children. No, I don't want it, he says. Why don't you want it? What will the children do, he says, here. Two girls. Two girls. What will they do, he says. I have told them, he says. I heard it from the Messenger of Allah. Hardship does not come to whoever recites Surah Al-Waqi'ah every evening, he says. Hardship does not come near. What does he say? To whoever recites Surah Al-Waqi'ah every evening. That's why, he says, I don't want the treasury's money from you to pass down my children's throats, he says.

Look at the faith, the faith.

Yes. That's what they say. It is a hadith. The word of the Messenger of Allah. Because he said so.

No other question, none. If anyone else has a question, let them say. Let's see if there is a question.

Let's see, you'll ask. Let's refresh this.

No. No other question.

It's Ramadan, after all. There is a bit of absent-mindedness too. And it's six, five past.

It was about half an hour of lesson, I guess, wasn't it? Half an hour.

Please excuse us in Ramadan. From now on our lesson will be at half past five.

Half past five. It continues until half past six. If you have questions.

Stay well, be entrusted to Allah. Lillahi Teala. Al-Fatiha.