Talk of 24 June 2025

Yes. Gentlemen, let's see, are there any questions here?

Guest says: Peace be upon you, sir. Being created upon the fitra of Islam is a correct statement, but being born upon the fitra of Islam is a wrong statement, I remember hearing. Have I learned it correctly? Could you then open up and explain these statements?

Open this.

It's here.

Islam— Being created upon the fitra of Islam is correct. Now let me ask you a question. According to what is written here, when it says created upon the fitra of Islam, the words go to different meanings. This, how do we need to understand it, or how do we need to say it? Now, when I say they go to different meanings, being created upon the fitra of Islam means that in the realm of Lahut, when our Lord created the souls, He created them upon the fitra of Islam.

Yes. This is a wrong statement. A wrong statement. But if we pay attention to the words in Turkish, the words go to different meanings. The way we understood it, we plant the flag and say "we were created upon the fitra of Islam" and move on. Now Guest 62 says this, the guest is trying to examine it. Let me separate it too.

Being created upon the fitra of Islam is a correct statement. It is not a correct statement.

But as I said a moment ago, we were created upon the fitra of Islam. This creation is a second creation: being clothed in flesh and bone and being given to the soul, and the body being created upon the fitra of Islam, in the unbeliever, in the idol-worshipper and in the Muslim alike, and according to whose wishes and desires? The body is driven according to the wishes and desires of its soul. In the verse too, according to the verse that says "when you come into My presence with a driver", the body is driven; the soul drives it. So the body being created upon the fitra of Islam means it obeys the soul completely; that is what it means.

Otherwise, in a second creation, the soul would stand up, if it could not govern the body, if it could not steer it where it wanted, and say: "You did not give me a well-obeying body, ah, You did not give it, so that I could use it." In that case Allah Almighty would be described by that. Now is it understood which is upon the fitra of Islam? In the idol-worshipper, in the one without religion and in the one with religion, the nature of the body: Allah Almighty creating a person's body to obey its soul completely, that is the body being upon the fitra of Islam.

"But being born upon the fitra of Islam is a wrong statement," he says. Correct. That is also correct. The other one was wrong. What did he say? "Peace be upon you, sir. Being created upon the fitra of Islam is a correct statement." No. It is not a correct statement. We were not created upon the fitra of Islam. The body was created upon the fitra of Islam, our body as obedient to our soul. Yes. Whatever the soul is, whatever it wants, whatever it commands, the body is obliged to carry it out. That is why in the hereafter, according to the verse "when you come into My presence with a driver", the body will bear witness about the soul. So the body created upon the fitra of Islam, being created fully obedient to the soul by Allah's command, this is what we call the fitra of Islam.

That is, complete obedience to Allah, the body's obedience to the soul.

"But I remember hearing that being born upon the fitra of Islam is a wrong statement." Is it correct, he asks. No one was born upon the fitra of Islam. The body was created upon the fitra of Islam and handed over to the soul. The soul, the covenant it gave to Allah Almighty, after reaching the age of reason, by earning reward and sin, as a Muslim or a non-Muslim, proves its own creation through its actual deeds and proves what kind of person it is. In that case no one is born upon the fitra of Islam.

But as I said a moment ago, we plant the flag and move on. When we say we were created upon the fitra of Islam, it comes to mean being born upon the fitra of Islam. So in short, tell people it this way, as our Guest 362 has put it, when it is examined, it goes to many meanings. May Allah be pleased with him, to learn the truth of the matter, to learn its essence, how well he writes here. Sir, no one is born upon the fitra of Islam. Everyone is born upon their own covenant. Christian, Christian, let me say, Islam, Muslim; otherwise no one can change their destiny after being born. Being born upon the fitra of Islam would also mean changing one's own fitra after living it, after reaching the age of reason.

Whatever covenant a person gave to Allah Almighty at the address "Alastu bi-Rabbikum", he is born upon that covenant. Yes. No one can change his destiny. So "upon the fitra of Islam" means the body being created upon the fitra of Islam, fully surrendered to the soul. Yes. I think this part is understood. Do you have a question here, any other question? When you do not understand, you can ask again. Questions are free.

Guest, guest asks: Peace be upon you, sir, creating upon the fitra of Islam— We read this one, sir. Go on. Look, what does it say? "Islam comes, lives as kufr, Islam goes", let me say, "lives as kufr, Islam goes", what does this mean, he asks. The body coming upon the fitra of Islam, surrendered to the soul, in the world, upon the fitra of Islam, without caring about it, even if he lives in the Islamic world, if in his destiny he has a non-Muslim covenant towards Allah Almighty, however much Islam he lives in that Islamic country, in the end he goes as an unbeliever. In an unbelieving land a Muslim soul is born.

In an Islamic land too, upon Islam, in an Islamic land he is born, but he lives as a Muslim and goes as an unbeliever; he envies the unbelievers and goes as an unbeliever. In an unbelieving land too, an unbelieving soul— A Muslim soul in an unbelieving land, an unbeliever goes; he too is Muslim at birth. At birth it is the covenant of the body. He gave a good covenant to Allah Almighty. Even though he lived as kufr there, among kufr, his conscience does not accept that way of life. In the end he searches for his religion. In that search, aren't there many non-Muslims who became Muslim? There are. He lives as an unbeliever and goes as a Muslim.

In the end he returns to Islam and goes as a Muslim. This is this verse: We place a Muslim soul in the offspring of an unbeliever. Wherever in the world he is, in the end he becomes a Muslim. That is, from kufr comes Islam. That unbeliever will not be able to say to me: "Had You created me in the land of Islam, I would have been a Muslim like them", he will not be able to say it. Because no one will be able to question Allah Almighty. What they would ask will already have become manifest. Look, He says, in an unbelieving land, the covenant he gave Me in the beginning was Islam, and he did not like what you did and turned to Islam.

He knew Me as the one God. And you were born in an Islamic land. He will show that. In one born in an Islamic land He will place an unbelieving soul in his offspring. He, though born in an Islamic land, though Muslim, though living it, in the end says "I found nothing in this", changes his religion and becomes an unbeliever. We show two great examples of this. One is Azar, the father of Abraham, and Abraham (peace be upon him) becoming a prophet, becoming a prophet among the idol-worshippers. The other is Noah: although he was a prophet, his son went as an unbeliever. That is, it is not that because one comes from his loins he will necessarily be a Muslim.

He comes as a Muslim, lives as a Muslim, goes as a Muslim; we say he comes as a Muslim, we are speaking about the body, the body. Here we say he lives as kufr and goes as a Muslim, sir, he comes as a Muslim, lives as a Muslim, goes as an unbeliever. This is both about the body, because it drives it, and about the soul: the body coming as a Muslim, but the soul making it live in the Islamic world and later rebelling and going as kufr. So in a way, since the body — since its driver, since the soul is the driver of the body, it is always the fitra of Islam, that is, a body given to the soul, a body given upon Islam.

This is what we mean. Since the body was created in a way that it will never rebel against the soul, the fitra of Islam of every body that comes into the world means it is fully obedient to the soul within it. After that, when the person reaches the age of reason, his actions begin to prove who he is.

Guest, the guest says: Peace be upon you, sir. Hodja, at the funeral prayer, is it religiously necessary for the hodjas to ask the congregation "How did you know him?", he asks.

It is religiously necessary. What is the funeral prayer?

The funeral prayer is performed for a Muslim. The Muslims, those who knew him, perform the funeral prayer.

Don't those who did not know him perform it? Those who did not know him also pray together with those who knew him. Because he believed them that this one is a Muslim. If he were not a Muslim, they would not perform his funeral prayer, he says. He too prays believing in that. I don't perform the funeral prayer. Because I don't know him. Since I don't know him, what if he went as an unbeliever? The prayer of one who went as an unbeliever is not performed. The prayer of a Muslim is performed.

When I say I don't perform this prayer, to some people: "Hodja, is it fitting for you? You say you don't perform a funeral prayer." When you ask why I don't, look why I don't. The funeral prayer of a non-Muslim is not performed. In these times it is not clear how a person departs. See him as a Muslim as much as you like, he is a person you don't know. When the father of Mevlana withdrew into his room, Mevlana says to his father: "Father, why don't you go out?" He says: "My son, we were among the Three. There is a funeral prayer for my friend who was further ahead than me. They told me: Do not perform his prayer, he went as an unbeliever." There you go.

If he did not perform the funeral prayer, then when the hodja asks us about a person we don't know, "How did you know him?", and we say "We knew him as good", aren't we lying? We are lying. We don't even know him. "Ah Hodja, isn't there someone who prayed as a Muslim and went as an unbeliever at the last moment?" Because the last breath matters. Yes, there is, but I saw him while he was praying, I saw it. He bears witness to that. He was upon Islam. How he departs is not the concern of anyone but Allah. Yes.

"Sometimes, when some people's funeral prayer is performed, the congregation stays silent at this question, and the family of the deceased feels embarrassed, and among those left behind there is gossip. That is why I wanted to ask," he says.

If the family of the deceased has his prayer performed, at that moment they cover their heads, wrap themselves in black and come there, up to that point. After that, when they go home, supposedly for his sake they will hold a mawlid. If someone does it, he will hold a mawlid too. That too is for show, so people say "he did this, he did that". Yes.

Sir, peace be upon you. Again he has written the same thing here. While travelling, the four-rakat fard prayer drops to two rakats. But while travelling, when you pray with the congregation in the mosque, following them, it is prayed as four rakats, as far as I know. Although our Lord commanded it as two rakats, is it right to go to the mosque and pray it with the congregation as four rakats, he asks. It is right. How do you make your intention?

For example, let's say you were going to pray the noon prayer as two rakats. You couldn't pray it. It passed. The next day you arrived where you were going. Again you haven't completed fifteen days. As a traveller, instead of praying two rakats, you were going to pray two rakats as a traveller, or you didn't miss it either; you are a traveller there and went to the mosque. You will pray two rakats. What do you say? How do you make your intention, Hodja? Let's say you will pray the noon prayer. "O my Lord, I intend to pray the fard of the noon prayer." You don't say four rakats. "I intend to pray the fard of the noon prayer.

I follow the congregation present." "I follow the imam present, the imam and the congregation", you say. Why do you say it that way? "I follow the imam and congregation present." The imam's ablution might break, and someone from the congregation becomes imam. That is why, when one says "the imam and the congregation", someone from the congregation takes the imam's place; they call him the fatih. He leads the prayer. Now here, the two-rakat prayer, because you follow the imam, you pray it as four rakats. But when you pray alone there, you are a traveller, you pray two rakats. For fifteen days you have the status of a traveller.

The four-rakat prayers you pray as two rakats. Only the evening prayer, since it is three rakats, you pray in full. Yes. Like this.

If everyone is a traveller, he leads as imam. For example, you are travelling on a bus. Everyone has set out as travellers. They have passed 90 km.

Now here one becomes imam. Let's say I am going to pray in a mosque somewhere. A few people came. I am a traveller. A few people came. "Sir, lead us in a prayer," they said. I told them: "I am a traveller."

If they say, "Never mind, Hodja, lead us in prayer", you tell them this: "Are you residents? Are you residents? That is, of this place. I will give salam after two rakats. After I give salam, you will stand up and pray two more rakats on your own," I will say. I am obliged to say this. Is it understood? Yes.

Is there another question here? No. "When it is prayed, following them, it is prayed as four rakats, as far as I know. Although our Lord commanded it as two rakats, is it right to go to the mosque and pray it with the congregation as four rakats?" he asks. It is right, because in the mosque you followed the imam, and since the imam prays four rakats, you have both carried out Allah's command and, by praying behind the imam, attained a greater reward.

Let's say you were a traveller behind an imam who is a resident, and you are praying.

You got off the bus and are praying with the congregation in the mosque. By the time you have prayed two rakats, an announcement is made.

From the bus station they say: "Bus number such-and-such is about to depart for its destination, passengers should come to the bus at once." Then in the mosque, you too have prayed two rakats; you can give salam and leave. Even though you followed the imam. After praying your two rakats you have carried out Allah's command. For the one going with the bus it is essential. Because you would be left there. You would be stranded. You give salam and go. Here you have prayed your prayer. The moment of following the imam.

In religion there is ease. There is no hardship. Allah does not command hardship for us.

Do you have another question?

Yes.

You can ask questions, you have time. We are waiting.

Let's refresh this, let's see if there is a question. Sometimes it refreshes here and a question comes.

There is one more question. Peace be upon you, sir. My question: a headscarved woman, when she takes the sunglasses off her eyes, putting them on her head is a sin, they say. I would like to learn the truth from you. May Allah be pleased with you. "With respect, I kiss your blessed hands," she says. Now, about the time of the Prophet (peace be upon him), a situation of the noble Companions who lived then, let me tell you about it.

One woman had put on perfume and gone out. At that moment one of the Companions says: "Woman, go home quickly. Do not draw the gazes onto yourself."

Putting glasses on the head does not amount to a sin. But drawing people's attention onto herself, displaying herself, leads into sin.

That is why, when people walk around with the desires of the nafs, with pride and arrogance, Allah Almighty says this in His verse:

When you walk with pride, with arrogance, when a great turning comes about, you cannot surpass the loftiness of the mountains. That is what He says.

That is why, as for a person earning reward or sin, merely putting on sunglasses is not a sin, but making it a means of showing off, making people look at her and drawing people to herself is a sin. Anyway, now there is no such thing as sin left. Why is it gone? Because sin has become so much. No one knows any more what sin is.

Everyone on their own, displaying themselves in short pants, opening their chests, walking around in their nightgowns has become fashion.

Do you know what fashion is in Islam? The fashion of Islam: from below your eyebrows to your chin, from these wrist bones, on your feet down to the shin bones, dressing so that your contours do not show, that is fashion. Fashion outside this fashion is not fashion. Perhaps our times do not allow this. Then wide trousers, wide, and over them you wear a nice long skirt, you wear a dress. Look, no part of you is seen. How beautiful.

Allah's command gives life to people. But because a person is carried away by Satan and his nafs, by his pride and arrogance, Allah's command looks to him like a burden on his back.

Since the nafs and Satan are enemies to man, they pull man away from Allah onto their own path. Yet if he resists the game the nafs and Satan play on him and carries out Allah's command, he becomes a person who answers to this verse:

Dressing covered so that your contours do not show is more suitable so that you are not harmed, it says. How beautifully it says it. More suitable so that you are not harmed. We as human beings were created honoured above the worlds. Because Allah Almighty gave man a part from His essence. That part, a part from His spirit. In this respect man was created as the likeness of his Lord. For this reason man became honoured above the worlds. Because of his spirit. But people who do not know themselves place it into a cat, a dog, even a plant, they put it there.

In this case, if man was created honoured above the worlds, so as to attain the honour of the One who created him honoured, he must submit to Allah, the one God of the worlds, and carry out His command. Not with the tongue but in belief, people who surrender to Allah in the heart and live by Allah's command: to the non-Muslims who have turned their backs on Allah, who eat and drink the blessings our Lord gave and do not give thanks, the believers act as a mirror. When the believer — that person himself, when the non-Muslim sees himself in him, the non-Muslim who belittles the believer actually belittles himself, because he sees himself in the believer.

You know how to Muslims they say "reactionaries", actually the word irtica: before the Prophet came into the world, those who first made their mothers, sisters, daughters dance at their old tables and had fun, you know, and out of that shame buried their daughters alive, buried them alive in the ground, those who ruined themselves, their own kind, and to cover up their own ruin committed murder, an organisation of murder.

Those who call the Muslim a reactionary. Now in the same situation, to satisfy the pleasure of the eyes, those who strip their wives and daughters and walk them around beside them, make them stark naked and boast of them, in the end, step by step, (?) in their own hearts, drinking (?), so as to become the object of Allah's wrath, people who come closer to Hell step by step.

If you have other questions, one has come. Let's see.

There are two here. Peace be upon you, sir. Surah An-Najm 26 has been explained in a very confusing way, so it was painted red. Afterwards it was written again so it could be understood correctly. But I could not grasp it. Could you explain, she asks. Let's open it and see. Look, which page is it?

525, 553, 529. An-Najm, Surah, verse 26. How many angels there are in the heavens whose intercession, for whom He wills and is pleased with, is of no use except by Allah's permission, it says.

This is a wrongly explained verse; that is why it was painted red.

One, the angels have no right of intercession.

Look what it says here. How many angels there are in the heavens whose intercession, for whom He wills and is pleased with, is of no use except by Allah's permission. This is not the meaning about angels. Look what it says. How many angels there are in the heavens whose intercession is of no benefit at all. So now there is a distinction here. Let me open up this distinction for you here. It is actually very clear, but perhaps because it is confusing it was not understood. How many angels there are in the heavens whose intercession, intercession, for whom He wills and is pleased with, is of no use except by Allah's permission.

Now here He is saying whether Allah gives the angels permission or not. He is saying whether Allah gives the angels permission or not. Did I misunderstand? Read it once more, now you'll understand it better. How many angels there are in the heavens whose intercession, for whom He wills and is pleased with, is of no use except by Allah's permission. Allah gives the angels permission to intercede, or does not. Is that so?

It is so. Am I understanding it wrong?

Shall I read it once more? Let me read it once more. Now it has become clearer. How many angels there are in the heavens whose intercession, for whom He wills and is pleased with, is of no use except by Allah's permission, it says. Look how clear it is. Allah will give the angels permission, or will not. Other than that it is of no use at all, it says. Allah, the angels, the angels have no right to intercede. Allah Almighty gives the right of intercession, from seven to seventy, only to the saints who have become close to Him in the heart. Now we read the correct one. How many angels there are in the heavens whose intercession is of no benefit at all.

That is, however much they say to Allah Almighty, "O my Lord, this servant of Yours was good", or "forgive him", it has no validity in Allah's sight.

It has no validity. It is of no benefit at all. Unless for the one who asks of Allah Almighty, that is, the friends of Allah, and for other than the servants He is pleased with, except when He permits. And this is a saint being grieved before Allah Almighty, and He says "What do you want?" "My father there is a Muslim but a sinner, he is going to Hell." He gives them the right to intercede. He will give one of His saints the right of intercession from seven to seventy.

For whom? For people. The angels have no right of intercession. Look, pay attention. The angels only make dua. "O my Lord, this was a good servant. Do this, do that," they can say. In this world too, the angels intercede, that is, make dua for people. Let's not call it intercession, they make dua. But those duas of theirs, in Allah's sight, are accepted with the person's repentance. It still depends on the person. But in the hereafter, people who have attained the right to intercede will intercede. Here we have separated the angels from people. The angels have no right of intercession. People have the right of intercession.

Yes, one more question there is, I think.

Peace be upon you, sir.

I remember hearing that one should not sleep at the disliked times. I remember hearing that one should not sleep at the disliked times. As a reason, I had heard it was because of the sun. Is this correct? If it is, may we not sleep in a room without sun? Also, lying down in the afternoon is problematic, as I remember, since one might miss the evening prayer. Could you explain? There is no such thing as not sleeping while the sun rises. A man has worked at night, he is sleepless, he comes and lies down.

And the sun rises upon him. This is said for these: an ordinary person went to bed in the evening, in quilt and mattress, no morning prayer either, and the sun rises upon them; they never did their duty. The sun rises upon him. This is said for these, for them; otherwise the man prayed the tahajjud prayer, imsak came, he prayed the morning prayer and lay down. Like me. And the sun rose upon me. I have done my duty. The sun rises upon me. I did not sleep at night. For example, these are words that will confuse people's heads. If a person holds himself to account in the duties he will do towards Allah Almighty, he will see that he is in the right.

For example, now at 11 at night, at a quarter past 11, the prayer is prayed here. At a quarter to, you finish the prayer, it becomes 11 to 11:30. It's a quarter past 11. Sir, you go to the toilet, to renew your ablution and so on. You finish your business. It's 12, a quarter past 12. By the time you fall asleep it's 1 o'clock. I get up at 2. There's barely one hour of sleep in the night. What do you do? Because at 2 — at a quarter past 3, at 5 past 3, imsak comes in Istanbul. When we get up at 2, you take ablution for an hour and 10 minutes, 15 minutes. You will pray your prayer. You will pray the tahajjud.

Because you slept and got up. You will pray your tahajjud. You will pray your voluntary prayer, you will do your lessons. Imsak comes. After imsak you normally do your lesson for ten, fifteen minutes. You pray the morning prayer and lie down. You have slept one hour in the night. Now what does it matter if the sun rises upon you? What does it matter if it doesn't?

Those who never get up for prayer at night, who lie in quilt and mattress, who don't pray, who don't pray the morning prayer, these. It is said for these. Because it weighs heavy on their nafs, they say they are sinners. Because they did not carry out Allah's command. Because the morning prayer is witnessed, it says.

"As a reason, I had heard it was because of the sun," she says. The sun has nothing to do with it. "Is this correct? If it is, may I not sleep in a room without sun?" she asks. May we not sleep? "Also, lying down in bed in the afternoon, since one might miss the evening prayer, is problematic, as I remember." It is not so. The afternoon prayer is a narrow time, they say. Narrow time. Why do they say it? A person is tired. Every step weighs on him. That is why in the afternoon, since a person is tired, he prays his prayer as soon as possible and comes home in the evening to rest, a person does. He must also pray the evening prayer right away.

Because between the evening prayer and the night prayer there is very little time. In this case the old folk used to say: by the time a horse swings its tail from right to left, from left to right, the evening prayer has passed, they used to say. You are already tired at the narrow afternoon time, you have come home worn out. You ate your meal; let's say 10-15 minutes taking ablution, you sorted it out, you ate your meal, roughly half an hour the meal goes on, 45 minutes, 15 minutes are left. An hour and 5 minutes, an hour and 10 minutes in winter, and the night prayer comes. In that case, as the forefathers said, by the time a horse swings its tail from right to left, from left to right, the evening prayer passes.

That is why you pray the evening prayer too. You are at ease. The night prayer does not pass until imsak, until the morning prayer. It does not pass until imsak. You are at ease.

I think it is understood. Yes.

Guest, the guest says: Peace be upon you, sir, if the Friday prayer sermon is missed, must one pray the two-rakat fard of Friday? Or what happens if we arrive in the middle, could you explain? The Friday prayer: two rakats, the sermon, two rakats— Even though it takes the place of a prayer, if you cannot reach the two sermons you do not need to pray it. Because it takes the place of a two-rakat prayer. You removed the one that takes its place. That is, you couldn't make it.

If I made it to the actual fard prayer after the hodja came down from the pulpit, he has prayed the fard. The fard prayer is that one. The other takes the place of a two-rakat prayer, for the reward, you know. The reward. For its reward.

Now what does she say? If the sermon is missed, must one pray the two-rakat fard of Friday? Pray the two-rakat fard of Friday. Two rakats, if the Friday prayer sermon is missed, she missed it; no need for this. Must one pray the two-rakat fard of Friday? You already pray it behind him, you pray behind the hodja the two rakats of Friday, that is the fard prayer anyway. Or if one arrives in the middle, what happens? In the middle of what? If you arrive in the middle of the sermon, nothing happens, you will sit and listen. Sir, once you have prayed the fard with the hodja, you are done anyway; the fard of the Friday prayer is the prayer prayed with the hodja. I mean, most people anyway leave after praying that fard, sir.

Or in the middle, the second two rakats, for example, while praying behind the hodja I arrived at the second rakat; I will complete the prayer. If you followed the hodja, that hodja prayed two rakats. You too will pray two rakats. What do you say? What did you say? "To pray the fard of the congregational prayer, I follow the imam of the congregation present." "I turned to the qibla," you said "Allahu Akbar". You prayed the prayer.

You prayed the second rakat. You did not pray one rakat. The hodja gave salam. You will not give salam. You will stand up. You will pray your second rakat on your own. You will pray it with an additional surah. You give your salam. You too have prayed the prayer. Yes.

Let's see if there is another.

Yes. There is no other. Do you have a question? Ask, let's see.

Go on. All— the believers, how beautifully he prays to Allah Almighty; he out of love and affection for Islam, for people, prays for their good: forgive all the Muslims. Forgive those who believe in You, those who have faith. Look, he doesn't say forgive the unbeliever. He says it beautifully. He says it out of love. But Allah forgives, and also does not forgive. When He does not forgive, it does not mean your dua was not accepted. Since you prayed for these people and for Muslims, again you don't look at an order (?). Look, in general one, what else shall I say. (?) How is it with my mother and father?

How? My mother and father, no (?) Now, there are Muslims, there are also believers (?). With Muslims nothing happens either, it brings reward (?). The believers are already forgiven.

Now this goes to the extreme of what you say. When Noah (peace be upon him) prayed for him, He says: do not be among the ignorant. Do not be among the ignorant. Because he went as an unbeliever. That is, for one who went as an unbeliever you cannot say "be a Muslim, sir, be", or "enter Paradise". That is, no one can make dua for someone beyond whom Allah Almighty's mercy has passed (?). Do not be among the ignorant. That is, enough now. He went as an unbeliever. So this time to follow this (?). For whom should you pray? For those who are Muslims. For those who are believers. For example, there are some duas.

For example: O Allah, treat the believing men and believing women with Your mercy. Look. Treat them with Your mercy. Make their provision abundant. Like this. You say it to the believer. Make his provision abundant. Why? Because even if you give him the whole world, he knows its owner is Allah. But if you say give abundantly to the Muslim too, perhaps the Muslim goes astray, you would have done him harm. Now the believing women are separate; this, them forgive, forgive them all, that is nicer. Very nice. But he makes dua, and among them there are also those who go to Hell and then go to Paradise.

In that mercy of His, because he is a Muslim, because he knows the essence, Allah Almighty, he says Muslim, and the other says believer. He has prayed only for the believer. He too has prayed for all Muslims, for the believer. Yes.

Nice. One must pay great attention to words.

I, the believing men and believing (?). Let us make their provision like this (?).

Yes.

Let's see, is there another here?

There is no other. You don't have a question either, I think.

Yes. Let's wait a bit more, maybe someone has a question. Go on. How? They run away. They don't pray it. The zuhr-i ahir prayer of Friday, you are right. Some hodjas don't lead it. Friday, they say, is extra. Those who pray two rakats run off. Yet the prayer of Ahl al-Sunnah wa al-Jama'ah is as the Prophet (peace be upon him) prayed it.

Our Friday prayer is 18 rakats.

4 rakats sunnah, two rakats with the hodja, the thing, listening to the sermon, six; two rakats praying with the hodja, eight; four rakats, sir, the zuhr-i ahir prayer, that is, of course, the prayer for the prayers you did not pray. 12 rakats. 4 rakats final sunnah.

First 4 rakats final sunnah. Then the zuhr-i ahir prayer, 4 rakats. That makes 16. And you pray 2 final sunnah. 18 rakats. That is, you pray 4 rakats sunnah at the very beginning. 2 rakats the sermon, six. 2 rakats the fard prayer, 8. Four rakats final sunnah, the final sunnah of Friday: twelve. Four rakats zuhr-i ahir prayer, sixteen. And in two rakats you pray the final sunnah. That is, you pray the sunnah of the time. The final sunnah, you pray the sunnah of the time. Eighteen rakats. Well, pray it if you wish, don't if you wish. If you pray it, you earn reward. If you pray it, you become part of Ahl al-Sunnah wa al-Jama'ah.

Yes. It is prayed as the sunnah of the time. The last two rakats are prayed as the sunnah of the time. Yes.

Do you have another question? I'm closing. Now, you know, they sell a thing called "beze" (?). Three kuruş, that one five kuruş, that one six kuruş. (?), he says. We're closing. One more question has come. Let it come.

Sir.

If a person kills someone's relative, and blood money is asked instead of retaliation, does the other party determine the amount of blood money they will accept?

Now, if a person kills someone's relative, and instead of retaliation blood money is asked, she says. Yes. She is right. A person killed someone in a fit of anger. But if the other side wishes, they will have him killed. But he says, let us make peace. Fine. Make peace. In this peace there is a set blood money, it says. The set blood money used to be 24,000 riyals. Now they have raised it by law to 100,000 riyals. 100,000 riyals, in our money, how much is 1 riyal? It was 8.5 lira. They make it close to 1 million. 100,000 makes 1 million in money. He will pay this. If he doesn't have the means to pay it, they make an agreement.

He says: I can only give this much, my strength is this much. I made a mistake, I apologise to you. If the person wishes, he may not take even this money. That is, the thing, the wronged party, by cutting some hair from his head, can forgive him. Then Allah Almighty says: you too, as is fitting, give him some ransom, that is, a loving gift. This too is as much as the person can afford. But the law has set it at this much. In the current situation it is around one million lira. Sir, after the parties have taken this money, whichever party breaks it and returns to enmity, that party is the wrongdoer.

It is the sinful party. Yes.

For example, now here it says blood money. Does the other party determine the amount of blood money they will accept, she asks. What the other party determines is either a gift, they don't ask for it, or it is as much as the law demands. The law today accepts 1 million in money. But the man comes and demands 2 million. He doesn't have it to give. 1 million, and if he doesn't have that either, then it depends on the person's forgiveness. Maybe "let me give 600, let me give 500, let me give 300, or let me pay in instalments". One way or another they reach an agreement. But this is not money that the side of the one killed can demand as they like.

That is, they cannot demand above what is fair. They cannot demand more than one million. Today the law is this. But in the Republic of Turkey this money has no equivalent.

This money's equivalent, I am talking about the situation in Mecca and Medina; since they carry out retaliation, they set an amount. 100,000 riyals. Formerly 24,000 riyals. Now also 10,000 riyals. 10,000 riyals. Yes.

Is there another question?

Let's see.

There is no other question. Stay in good health. Be entrusted to Allah. Lillahi Ta'ala al-Fatiha.

Amin, ya Rabbi.