Talk of 16 August 2025

Yes, now let's put it under this.

Yes.

A guest says, Hodja, yes, if we can mute the sound of this The sound we've muted it.

Yes.

Hodja, she says, I went through four pregnancies one after another, I have four children, I have accumulated Ramadan fasting debts. I've started making them up now, but do I still need to pay money for them, thinking I won't be able to complete them, that our lifetime won't be enough to complete them — is it right to think that? What should I do, she says. Well, now, this falls under taqwa, taqwa. What does taqwa mean? Avoiding doubtful things. Here too there is a doubt. What doubt? Long hopes are shirk, it says. When does a person's life end? Allah knows that.

In this case, if your situation is good: how many Ramadans did you not fast? She didn't fast five Ramadans. For example.

If one person's daily food is reckoned at 180 lira, at this time, in these times, how much does it come to per day, per month? 18,000 lira.

It isn't 180 lira. 1,800, it comes to 3,600, 4,500–5,000 lira. How many Ramadans did you not fast? I'm giving an estimate for this. Today's (?) is the daily food of a family with two children. Convert this to a monthly amount. Does it come to 6,000 lira? 7,000? 8,000? I don't know anymore. Let's say it came to 6,000 lira. You didn't fast 5 Ramadans. You pay 30,000 lira. But there is benefit in your fasting. You do it like this. You make a will. You say, this is my money. I will try to fast. If my life isn't enough, from this money of mine you will pay my Ramadan debt. She advises her children. And she herself keeps on fasting.

Because fasting is good for the body's health, and as worship of Allah its rank is high. So there is benefit in your fasting.

Allah knows when the time will come. That is, Allah knows when the decree will come. This way you will have avoided long hopes, you will have taken your precaution, and you start your fasting to fulfil what is ordained. And your will is at hand as well. Sir, you will also have prepared your money.

I suppose that's clear.

The guest speaks again. She says, Hodja, during women's monthly periods is it right for them to continue their dhikr? Can we recite verses without the basmala with the intention of a prayer? Now, during her period a woman cannot perform the prayer. She cannot fast either. But she remembers Allah inwardly. You can do dhikr from the heart.

She says: is it right for women to continue their dhikr during their periods? It is right. Because inwardly, without a voice, you remember Him in dhikr. Can you ever be without remembering Allah? Allah, who gave you so many blessings — inwardly, as you eat your food. For example, your food is halal. Even though you're on your period, don't you thank Allah? Don't you at least say a basmala as you put a bite in your mouth? Sir, in this case you can do your dhikr inwardly.

Can we recite verses with the intention of a prayer? A verse doesn't count as a prayer. A verse is a verse. You cannot take the Quran in your hand while impure. In this case, since those verses are within the Quran, they don't take the place of a prayer. You cannot recite them either.

But you can say something like this: Hodja, sometimes I recite inwardly, she recites. It is recited inwardly. It is recited inwardly. If she knows it by heart, she should try not to recite it, but if it comes from within, for example, you can recite it inwardly. Provided you don't let it out. Provided you don't let your voice out.

Because there is nothing that doesn't come to the heart. There is no prompting (?). Let it not come to the heart — it has come to your heart. That doesn't mean you recited it. Yes. Now the guest says again: Hodja, in the marriage between our mother Asiya and Pharaoh, what happened after she came to faith? As women living in this age, from our mother Asiya, from Aisha, Khadija, Fatima and our mother Mary, what lessons should we draw for ourselves, she says.

Instead of drawing lessons from them, let's draw lessons from the verse. Because Allah guides us with verses. He gives the best lesson. In the verse He says this: Men are managers and authorities over women, it says. Managers and authorities. Women are obliged to obey men. But if the man is oppressing and violating the woman's rights, the woman warns her husband, warns him on the terms of the religion of Islam. If he keeps up the oppression, there is a verse. It says in the verse: do not keep your wives under your marriage by force, it says. If your wives want to leave you, do not keep them under your marriage by force, it says. Now, since there is no judging by the verses, and since they don't know the verses either, people act this way on their own, as far as their minds reach.

And they suffer oppression. Now here she asks about our mother Asiya. Our mother Asiya is a woman of faith.

Pharaoh is a deviant who claims divinity. In this case our mother Asiya prays to our Lord. She says, my Allah, do not make me his companion. She says. And in that faith, a mother of ours surrendered to Allah, our mother Asiya, though she stays in Pharaoh's palace, does not see him.

She says: as women living in this age, from our mother Asiya, from Aisha, Khadija, our mother Fatima, she says. From our mothers, what lessons should we draw for ourselves? They too followed Allah's verses. They obeyed their husbands. My mother used to say this to my father as he went out — I was a child: Man, bring a piece of dry bread, even if just a morsel, bring it from what is halal, she would say. Well. Now people's eyes are never satisfied. When marrying, they ask: does he have a car, does he have a house? And with their own whims, in these times, may Allah protect us, the feelings of women, of our daughters, are very bad.

With this internet business, with what they see here and there — stark-naked women — so that they can be used by people, or rather so that they are used by men, they speak sweet words to them, and women, our daughters too, get drawn in and steered into that state. Later they find her dead in a suitcase, or they find her dead at home. Yes. All because they don't judge by Allah's verses. The lesson we draw from them is this. If your husband brings you a piece of dry bread and brings it from what is halal, the greatest wealth, the greatest gain, you get right there, by obeying your husband and being content with what he brings.

You don't push your husband away like other people do, saying, today again you came empty-handed, the kids at home are hungry. The man comes and says, I couldn't find work today, wife. We're hungry tonight. What must we do? You must support him. Allah is great. Tomorrow surely our Lord will give us our provision, because Allah guarantees provision, you'll say. That's what they said. Sir, the situation of our mother Fatima is told so beautifully by Ali (may Allah be pleased with him).

Hungry and thirsty, nothing to eat at home. That day he finds a few grains of barley.

He brings them home; our mother Fatima pounds those barley grains. She makes flour, makes bread; they are fasting and will break the fast in the evening.

They set the table. Right at iftar time there's a knock at the door.

Ali (may Allah be pleased with him) opens the door. Who is it, he says. I am a needy man, he says. That is, I am poor. I've been hungry for days. I haven't eaten. Give something for Allah's sake, he says. Ali and our mother Fatima were fasting too. In the evening they are to break their fast. Ali (may Allah be pleased with him) looks at our mother Fatima. Our mother Fatima looks at Ali. From both their hearts: let's give this to that poor man. We'll be patient. We've been hungry one day. He's been hungry for days. Let's give it to him to eat. They give that barley bread to the poor man. They fill his stomach.

They break their fast with water. The next day the fast goes on; there's nothing to eat anyway.

The next day again, Ali (may Allah be pleased with him) brings some grains of wheat. She pounds them. Our mother Fatima makes flour of it, makes bread. Look at the patience, how beautiful.

And at last, when they are about to break the fast, there's a knock at the door again. They open the door. I am, he says, an orphan, I'm very hungry, for days I haven't eaten, give me something for Allah's sake. Upon this our mother Fatima and Ali (may Allah be pleased with him) say, let's give this to him too. He is an orphan. They give that to him too. Their bread, the bread they were to eat, they give to them. The next day the fast goes on. They break their fast with water. Again, from a little (?) our mother Fatima makes flour. She makes bread. In the evening they will break the fast. This time again there's a knock at the door.

Our mother Fatima and Ali look at each other. Shall we give it or not? But this comes to both their hearts: Our Lord is putting us through a test, he says. A test. Upon this, both of them give their bread to that captive and break the fast with water. The next day, the fourth day, again the fast goes on. At the afternoon prayer, Gabriel the Trustworthy comes to the Prophet (peace be upon him) with Surah Al-Insan: Bismillahirrahmanirrahim. Ve yut'imûne't-ta'âme alâ hubbihî miskînen ve yetîmen ve esîrâ. Whoever, for Allah's sake, he says, feeds the orphan, the poor and the needy, Allah Himself, he says, will meet them with a smiling face in the Hereafter.

Yes. There is no fear for them, it says. This is how our women should support their men.

Again, one day, I'll tell about our mother Fatima.

They're hungry, and he hasn't found work. Ali (may Allah be pleased with him) leaves home to look for work. As he walks around outside, Gabriel the Trustworthy, in human form, with a horse, comes. He says to Ali, I have some business over there. I'm selling this horse. You sell it at the market. Sell it at the market. Sell it for this much. I'll give you something on top, he says.

Ali says, all right.

Gabriel the Trustworthy leaves. He comes back in the guise of a customer. Are you selling the horse? I am. How much? This much. Here's my money, he says. He takes the horse and goes.

Gabriel the Trustworthy comes again.

Of course, I don't know whether it's Gabriel or what. Did you sell my horse? I did. How much did you sell it for? I sold it for this much. I sold it at the price I was told.

How much was I going to give you? This much. Here's your money, he says, and gives him his money. May Allah grant provision. Women who say to their husbands, I've gone hungry, I've gone thirsty. (?) you didn't bring me bread, what kind of husband are you, and walk out and leave — oh, even (?) May Allah grant safety. Look, my daughter, do you know what marriage is like for today's girls and women? She'll get married, and after marrying, if she can't find the life she dreamed of, she'll separate.

She's become a divorcee, right, then, in that divorced state, many of them this way will sleep around with people and chase pleasure. Supposedly living in this world. Allah protect us.

We have forgotten our religion. In this case, family life we have more or less finished off. Not more or less, but we've finished off 70–80% of it. Islamic family life no longer remains. Mother and father are Muslim. Of course the daughter will be Muslim too, right. Mother and father are covered. But the daughter walks around stark naked beside them. The mother lives out her own dream through her daughter. There are such people too. That's why from Aisha, from our mother Aisha, from our mother Khadija — and our mother Khadija took the name Khadija al-Kubra. What does it mean? Khadija the Great. Why does she become Khadija the Great?

When the persecution began in Mecca, our mother Khadija, a very wealthy woman — they give away all her wealth to the poor and needy. With all her wealth they feed them. For this reason she takes the name Khadija al-Kubra. Such people, devoted to the poor, who in their conscience feel for Allah's creatures who go hungry as if they themselves were hungry, and feed them, give them drink, and treat Allah's servants well with kind words.

These are the ones who judge by Allah's verses and, with the light of faith, do what they do purely for Allah. Those who expect no applause, no clapping for what they do. People. Yes, that's why, since we don't know our religion, we started taking this one's and that one's way of life as an example. Whoever resembles the unbelievers is like them, according to the verse. Those who admire their way of life and live just like them. Those who bare themselves stark naked down to their navels, those who, sir, dress exposed down to their underwear — whereas according to this verse Allah Almighty warns people.

Look what it says here. Let me read you that part, that verse too. Sir.

Tell the believing women to guard their eyes from looking at what is forbidden, to protect their chastity and modesty, and not to display their adornments, except the parts that are visible. Which are the visible parts? Their brows and chin, these wrists, and down to the shinbones — let them cover those places. Let them cover their heads. Let them put their headscarves over their adornments. What is adornment? It's finery. Women. Let them cover over their bosoms. And let them dress in a way that doesn't show their figures.

Guest, my child, look: except the parts that are seen, let them not display their adornments. Let them draw their headscarves down over their collars. Their husbands, their fathers, their husbands' fathers, their own sons, their husbands' sons, their brothers, their brothers' sons, their sisters' sons, their own women, believing women, the slaves in their possession, men who feel no desire for the women of the household, such as servants and servants and the like, (?) persons, or children not yet aware of women's hidden feminine features — to anyone other than these, let them not show their adornments.

Let them not stamp their feet so that the adornments they hide become known. Let them not walk in a way that draws attention to themselves. O believers! Turn to Allah in repentance all together, so that you may attain salvation. Now I read this verse, but many ran off and left.

We read it, we explain it. But those with faith in their hearts are the exception.

Those in doubt have become Satan's plaything through their own carnal feelings. They have followed Satan, who is their enemy. And they have followed their nafs, which is their enemy. Besides, they have craved the world, which is their enemy. From a person who lives intertwined with these three enemies, you cannot expect a life of Islam. Hodja, does a person have only enemies? He also has three friends. One friend is reason, one is faith, and one, against Satan's temptation, is what Allah gives your heart as inspiration. Now, while people should prefer to be with their friends, they throw that behind them, befriend their enemy, and in the garbage heap of this passing world they look for a life.

That is, yes, guest, we will know those verses, we will live according to the verses. In this passing worldly life, our Lord's test of people — in the Hereafter, at the Great Court, with our heads bowed and our faces blackened, when we stand before the One who created us, against so many of His blessings, how will we answer?

In this world, even if a person is rolled around in a barrel of needles, after a while the pain ends. But in the Hereafter the torment of Hell lasts forever. Because in Paradise and Hell there is no more death.

Yes. Guest. May Allah be pleased with you. You explained it well.

If anyone else has a question, let them ask.

Sir. they have always interpreted the verses sloppily and wrongly in this case we are writing the verses anew now it explains in the verse it says that they, when they entered Hell, said this, it says.

Now, either I don't know Turkish or they interpret Allah's verses carelessly. Look what it says. When they entered Hell, they said this. Come on, when they are about to enter, they said this, it says. Now, although the life of Hell does exist already, no one has entered Hell without being called to account. He's still lying in his grave. He hasn't been called to account. Because in the verse Allah Almighty says: the earth becomes another earth, when the sky becomes another sky — that is, He describes the Hereafter. When the world is brought out perfectly flat, there's no (?) dodging, it says. And We will water you with a water, and you, up to your fingertips, bodies will rise from the ground in the same way.

When you come before Me with a driver — that is, when people, with soul and body (?), go before Allah, there they will give account. No such account has been given yet. What does Allah Almighty tell us? When you are to enter Hell — He's telling us the unseen. When it says "there they said this", it's not "they said", it must be "they will say". They will say. Not "they said". If it's "they said", then they have entered there, gone through their reckoning, and addressed Allah Almighty that way. But when it says "they will say", our Lord, who alone knows the unseen, is telling us what they will say.

These people have written out the Quran carelessly, and in many verses they have produced errors. Look, now, if I can find it — today I came across a verse, I was writing it down. If I can find it, I'll read it to you. Sir. Yes, yes, yes, yes, yes, yes, yes, yes, yes, yes. Yes, he said Yasin. Now Yasin (?) before.

Here, if you'll allow me, I'll open that part. Yes.

Let it come like this.

Sir.

In verse 44 of Surah Saba, look, Saba, As-Sajdah, Al-Ahzab, Saba, 44.

Let me bring this thing, let me move this down. Let me open this.

Yes. Look what it says now. Here. Listen carefully.

You too will see how — God forbid, God forbid — wrongly Allah Almighty speaks. How they make Him speak. Allah does not speak wrongly. You'll see how wrongly they make Him speak. If I really am misunderstanding, please warn me too.

Whereas, just as We had not given them a book to read, before you We had not sent them a warning prophet either, it says.

Surah Saba, verse 44. I'm reading it once more. Because verses are a little hard to understand.

Whereas, just as We had not given them a book to read, before you We had not sent them a warning prophet either. Now this verse contradicts this other verse. We call no one to account for what We have not made known, it says. Well, are there people here to be called to account now? Can one think like that? One can. In this case: unless We have sent warners to the center of a people We are to destroy, We do not destroy that people, it says. So Allah Almighty makes it known to everyone. That is, in many verses already, We sent prophets. In Ya-Sin too it says We sent warners. Now, those before them had also denied their prophets.

This time things change. Now, I'll read the verse I read before, then we'll read the next verse. Whereas, just as We had not given them books to read, before you We did not send them a warning prophet either. Now look at verse 45. Those before them had also denied their prophets. So He had sent prophets to them too. They too denied their prophets. In the previous verse it says, I did not send. This time, here, it says, I sent, but they denied. Can Allah be like this? Can Allah be like this? I'm asking now. Or is it me who's misunderstanding? I'll read it to you once more now.

Whereas, just as We had not given them books to read, books to read, before you We had not sent them a warning prophet either, it says. Those before them had also denied their prophets, it says. Go on. These had not reached even a tenth of what We had given those before. That is, these had not reached even a tenth of what We had given those before. Who? These present ones. That is, the others to whom prophets were sent — He had given them more. Even so, they denied My prophet. Whom? This time, the Prophet. Because they denied My prophet.

Sir, but how was My retribution, it says. That is, He destroyed them because they denied the prophet He had sent there. In this case, how do you write this now? You must write Allah's verse correctly. Yes.

now what does it say here: Allah Almighty says, We call no one to account for what We have not made known. In this case He does not destroy a people He has not warned. This: We do not destroy a town without sending warners to its center, He says. Surah Fatir, 24: for every community there has been, there is a warning prophet, it says. Sir, here I've taken notes of the contradictory things. On the thing, on the computer, I have corrected these. If I open it on the computer, I'll show you that part too. That is, they have twisted the verses so much, given such meaningless meanings — meaningless meanings.

And in this case people don't read the Quran from Allah.

And since they don't read it, about Allah they don't fall into doubt. Now I'll open verse 44 of Surah Saba.

Sir, which page is it on here? On page 432.

yes 432 yes now what does it say here now whereas, just as We had not given them books to read, before you We had not sent them a warning prophet either, it says. That is, after not sending, He then sends a prophet. Because they didn't believe the prophet, they are destroyed (?). Now we read this part. In 44 and 45 we have corrected it. Whereas We had not given them books to read. Correct. But before you We sent them a warning prophet. We sent. What does it say here? We had not sent a warning prophet either, it says. And the next one says, I sent the prophet. Now in this case we read verse 45. Now look how the verses complete each other.

Those before them had also denied their prophets. Those before had not reached a tenth of what We gave these. That is, to the last one. They had not reached it. Even so, they denied My prophet. But how was My retribution against them, it says.

Now the verses complete each other. But if I'm interpreting it wrongly in any way, warn me too.

These people interpreted the verses entirely by their own reasoning. My Messenger, say to them: I give you just one piece of advice. Stand up for Allah, in pairs and one by one. Then reflect. There is no madness at all in your companion, the Prophet. He is only a prophet warning you before a severe punishment strikes, it says. Yes.

Now, if Allah grants it, up to Ya-Sin we're working our way, correcting as we go. What we find, we correct like this. What we find.

No one can assign attributes to Allah Almighty. No one can make Allah Almighty speak deficiently. No one can impute a fault to Allah Almighty.

In this case everyone will be called to account for what they did, for their actual deeds. Yes.

Here the call to prayer has been made too, but we can sit a little longer. The evening prayer — I'm on the Black Sea. On the Black Sea, evening comes early. Compared to Istanbul, there's a difference of half an hour to 35 minutes or so. For this reason, a little, people need to turn to Islam. Not a little. They need to turn to Islam with their whole being. Because this world is passing, and in the end, in the presence of Allah Almighty, when our lifetime is complete and He brings us forth again, that is, in the Hereafter, before Him we will give account to Him. That's why, in this world a person's time passes, but the time of the Hereafter, since it is deathless, there the notion of time is now like (?).

Yes. Because where there is no death, there's no need for time.

If you have questions, you can ask me.

I can keep you company for about another ten minutes. About ten minutes.

I've learned.

My Allah.

What am I doing, well.

Tonight, if our guest, my child, hadn't asked us, it means apart from her no one was left to ask questions.

And we will answer your questions.

The hadiths we have finished. The Quran's verses — their commentaries we have done. "Karanlık Yolların Nurlu Işığı" we have written.

For more than 504 wrongly interpreted verses we have written footnotes. These are in print. In Eyüp Sultan, in Istanbul, at the shop of the Asr-ı Saadet author Metin Saruhan Foundation, they are on sale.

From now on our task is to interpret the finer verses in this way and print them again.

In this case, if you too have questions, your questions, on Tuesday and Saturday evenings between seven and eight, I will explain.

Let me look once more whether there's a question or not. If not, the call to prayer has been made, we'll perform our prayer.

Yes.

No questions. Stay well. May Allah keep you. Lillahi Teala'l-Fatiha.

Amin.