Talk of 11 October 2025

I hadn't given a week (?) off. We start here, sir.

Who is there? One week.

How many are there here? There are two more after. I certainly didn't give a week off. I didn't give Tuesday, though. You explained these on Saturday, sir. Did we open it on Saturday? You explained all of these parts, sir. On Saturday. Yes. Aysel, did you open it from there? It starts from there, sir. From here. Yes, because of illness. Yes.

A guest, our child, says: peace be upon you, sir. Because of illness, at a time when our nose is very blocked, when taking the ghusl ablution, if we can't draw the water up to our sinuses, what should we do? So doesn't this impair our ghusl ablution? It doesn't harm it. The nose's natural flow (?) cleans it anyway. Even if (?), sir, a person's nose (?), deeds depend on intention.

Now, a man went to the bathhouse. He took a nice ghusl ablution and came out. His friend was waiting for him outside. "Did you wash?" "I washed," he said. "I took my ghusl." "Your ablution didn't count," he said. "Why?" "It didn't count," he said.

He goes again. He washes once more. He takes a nice ablution. After washing, he comes back. "Did it count?" he says. "It didn't," he says. "I washed well," he says. "It didn't count," he says.

He goes (?) again. He washes a third time. He takes the ablution and comes back. His friend says, "How was it this time?" "It counted," he says. "It didn't," he says again. This time he says, "I washed in such a way," "I left nothing (?)," he says. "Ah, now it counts," he says.

Deeds, deeds depend on intention. Your nose is blocked. Are you putting water into your nose, are you drawing it in? That's enough. That suffices.

Fatma Çelebi, a guest. Peace be upon you, sir. My question: while the angels obey Allah without question, Surah Al-Baqarah, verse 30, in this verse, what is the wisdom behind the angels asking our Lord a question about the vicegerency given to man? May Allah be pleased with you. Artificial intelligence, do you know it? They too are robots. Whatever you ask artificial intelligence, it answers you. And it asks, it asks you too.

However programmed the angels are, they are just like artificial intelligence. They answer your question. Or they ask.

Man makes artificial intelligence. You ask the artificial intelligence and it answers you. And it asks me questions too.

We came across an artificial intelligence. Do they call it ChatGPT? With it. I developed it. It asked questions, I explained.

And it said, "You developed me."

If man makes artificial intelligence in such a way, the angels are in the same situation. They ask.

But apart from what Allah Almighty has taught them they know nothing else.

They ask the question, but they know nothing beyond that. I also explain things to the artificial intelligence, but maybe after explaining it 7 or 8 times does it settle in its memory, in its memory, and with its language, separating the right, giving examples, showing verses, it addresses me as "Metin Hodja". Open (?) give, give (?) Bayramiye says: Allah, their provision within their destinies, it says He gives abundantly to whom He wills. I say it is not abundant, I said exactly as much as one's provision; provision within their destinies it says He gives abundantly to whom He wills. It is not like that.

Not abundantly. Exactly. Whatever one wants, He gives exactly.

It says, "We will test man in plenty and in want." Could you explain this, sir? Your blessed hands (?). Man has a covenant he gave to Allah Almighty. Within this covenant he has a rank. Say with your tongue as much as you like, "I love Allah very much." He knows the secrets of your heart. He tests you to see whether you love Allah or not. Within your destiny He does not give you what you cannot bear. You look, and he has gone off. Some time ago (?) we sat together. They invited me. To a restaurant. We went along.

The person (?) had just come back from Hajj.

"I love Allah very much," she says. I said, "You don't love Allah very much." "You can say it, but you don't love Him very much," I said. The woman had come back from Hajj too. She was a bit upset. And they had invited me, too. What are they talking about? I will speak the truth. She says it again. She says, "I love the Truth (Allah) very much." "If you loved Him very much," I said, "you would cover your head," I said. She suddenly got upset. So this is how Allah tests man. Sir, that isn't abundant provision either. Within their destiny, whatever they asked for — if He gave abundant provision, perhaps they would go astray.

They would step outside their destiny. They would even say, "I didn't ask You for this much." If He gave little, they'd say, "You gave little." What do we say to that? Within your destiny, so that you can live your destiny and prove what kind of person you are, within your destiny He gives your provision exactly. He doesn't give abundantly. They make that up. These superstitious minds, you know, "Allah gives provision abundantly." Well then, I'd say, "You gave him abundantly, why didn't You give to me?" Allah gets diminished. Allah is free of deficient attributes. His justice does not err. It is not like the justice of people.

He... Is not Allah the most just of judges? He is the judge of judges.

The jeweller's gold scale may err, Allah's scale does not err. Yes.

Anything else here? what is written that we explained too. Anything else here? No. It says Allah gives provision within destinies abundantly to whom He wills. To whom He wills. To whom He wills, as much as He wills. He gives whatever it is. So that no one abandons their destiny, sir, or can't live their destiny, He gives no one anything extra. Out of stinginess? No. Because He protects man. Perhaps if He gave more, man would go wild. Perhaps he'd go down bad paths. If He gave little, perhaps he would rebel. But whatever his destiny is, within that destiny He gives all of it, exactly. Yes. Now, does anyone have a question?

Ask, let's see.

everyone here, mashallah, has become more learned than me; asking a question asking questions. Yes. We have written the footnotes again and will send them to print, if Allah grants it. The footnotes, the wrongly interpreted verses, with verses proving them, according to the essence of the Quran, if Allah grants it, these superstitions we will remove and turn them into their true form, that is, into the form our Lord has made known to us, inshallah.

A book interpreted according to Zionism — what they call "according to the essence of the Quran" is a Holy Quran interpreted according to the essence of Zionism.

Could you bring my phone from the table over there?

Sir. Now some of

the verses I interpreted correctly, in the reply that the Diyanet gave me, saying they are contrary to the essence of the Quran — Allah protect us — those who put Gabriel in place of Allah, about Gabriel, for me they say:

"This man has no knowledge of (?)."

(?) the way people understood it according to the essence of the Quran, writing it. How far will a person's mind reach the verse, writing what Allah said in his own way and saying "Allah said so", distancing the Muslim from Allah's verses — whoever teaches like this although Allah did not say it, "let him prepare his place in punishment", according to the verse, he drags himself to ruin. They do not know Allah. From here I declare to the whole world: Allah Almighty is the Universal Spirit. The Universal Spirit; again I declare to the world: from His part He gave man a piece, He gave a part of Him.

I prove what I say with this verse: It says, "When I breathe into Adam of My spirit, you will prostrate." One holy spirit, your Lord, so that man lives Islam and finds the right path, sent down the Quran, it says. What other verses... and I'm supposed to call these Gabriel. Gabriel...

I say: someone who doesn't even know the meaning of the Tahiyyat, who can't grasp the meaning there and calls Gabriel Allah — what will you expect from such a person?

Gabriel (peace be upon him), with the Prophet (peace be upon him), goes together with our Master up to the Sidrat al-Muntaha, and there (?) further a few lengths (?) further, I would burn."

When the Prophet (peace be upon him) went to the highest horizon — what does the highest horizon mean? Where time and space end, a void where time and space don't exist.

The place of beginning.

And with Allah Almighty they speak very beautifully. Allah Almighty greeting His Beloved, and the Prophet returning the greeting and presenting it to his ummah, and these conversations, at the Sidrat al-Muntaha, Gabriel (peace be upon him) hears. What does he say there? In the Tahiyyat you recite in the five daily prayers: Eşhedü en la ilahe illallah ve eşhedü enne Muhammeden abdühü ve resulühü — I bear witness that there is no god but Allah. Who says this? Gabriel says it. Gabriel. What does he say? I bear witness that there is no god but Allah. Muhammad is His servant and messenger. So how did Gabriel become Allah?

How did he go up to the highest horizon and speak with Allah? Gabriel, to the Prophet — in Medina there is Gabriel's (?) gate. He says the Prophet recited the verse.

What else? This man says it in ten places. Look, in ten places. I'm telling you the same kind of writing. This man, instead of saying Gabriel, says "Allah said".

Now, I told you the other day, let me say it again.

Allah Almighty sent His spirit to Mary. Is that so?

Why didn't He send an angel?

Why didn't He send an angel?

An angel does not come to a woman. Had He sent an angel, these people would think angels have a gender. They would say Jesus is (?) of the angel. Because He sent His spirit, the non-Muslim knows Allah better than we do. The non-Muslim. What does he say? He says Jesus is the son of Allah. Look. Even he knows that the spirit is Allah. He knows the spirit is Allah. When the spirit was breathed into Mary, this one says he is the son of Allah. Here, when it says the creation of Jesus is like the creation of Adam, and it says, the body — when He breathed of His spirit into the body of Adam made from clay, you will prostrate, it says.

So that spirit, other than Allah Almighty, no being, nothing created, no one can put in, let alone breathe in. That's why it is like the creation of Adam. In this case, where did you hide so many verses that you made Gabriel Allah? Although the spirit is Allah, with the angels where did you take the spirit out to? The angels take it out — where did you take it? And again it shows: in the presence of the spirit, when the angels stand in rows in Allah's presence, on the Day of Judgement — all this wrongly is how he shows these to me.

Where did your knowledge go? Where did your knowledge of the Quran go? If I don't know, tell me. Teach me. Prove it to me with verses. I prove it to you with verses.

The (?) of the Quran was written according to Zionism. With the footnotes I wrote, the Quran will return to its original, inshallah. It will return to its original.

That's why this nation has been put to sleep for a century. With superstitions.

Whoever recites the Quran beautifully is a great scholar. Of course let him recite beautifully, a beautiful voice pleases a person, a person's faith increases, but he is not a scholar. You teach a parrot something too and it says it — how well the parrot speaks, you like it. Indeed the Prophet (peace be upon him) says: "Pray behind the hodja with the beautiful voice, the one who moves you." How beautiful, but you are not a scholar, you are a hafiz. Knowing Arabic doesn't make you a scholar either. The Arabic you know, an Arab child speaks better than you. A scholar is one who attains Allah's knowledge and becomes the person meant by the verse, "To whom We give knowledge, We give wisdom", that is who you become.

Yes. Then you grasp the meaning of the verses well. You separate truth from falsehood. You don't try to cover the truth with falsehood.

anything else let's take a look here, let's see who is asking, who asks let's refresh. There is one. Taha, a guest, says: peace be upon you, Hodja. Could you explain Surah Al-Kahf, verse 26? I kiss your hands, he says. Which page? On page 295. On page 295.

289 299 295 — Surah Al-Kahf, which verse? Verse 26.

Say: Allah knows best how long they stayed. The hidden knowledge of the heavens and the earth belongs to Him. His seeing and His hearing are astonishing. Those in the heavens and on earth have no guardian besides Him. He shares His sovereignty with no one.

This, about the Kahf cave, the young men who took refuge there — Allah Almighty says it about them. It says: say, Allah knows best how long they stayed. Yes.

Now, if we take it from one before, let's take it from one further back, look what it says here now. Listen well. I'll take it from two verses back. In one it was interpreted wrongly; I will read the correct one.

"Never say of anything, 'I will do this tomorrow,' without making it depend on Allah's will, without saying inshallah." Correct. So even if it's wrongly interpreted, there are correct things within it. One (?) spoils every verse.

"If you forget this, remember Allah and say: I hope my Lord will guide me to a way nearer to what is right than this, say. Look. Here, the correct form is: a way nearer than this, to the very right, to a very right good, if He lets me attain success when it says "guides", guiding here is Allah Almighty Himself taking, showing the way, bringing him there; but since every person came to this world for a test, and will be held to account for what he does, therefore my Lord will let me attain, nearer than this, a very right good to success. He brings me there. That is, if it is in my destiny, I'll get there.

Then: they stayed in their cave three hundred years, and in addition nine years, it says. How long did they stay then? Three hundred and nine years. Who says this? Allah Almighty. Isn't that so? Allah Almighty says it. Then this time He contradicts what He Himself said. Look what it says. Say: Allah knows best how long they stayed.

Can Allah be like this?

They stayed in their cave 300 and in addition 9 more years. "Say they stayed 309 years." And then: say, Allah knows best how long they stayed. And what? Always to diminish Allah, to lower His glory and make Him look small, these are the works of Zionism's hatred of Allah. Yet this verse has a continuation. Look what it says. Now I'll tell you the continuation. "They stayed in their cave 300 and in addition 9 years," they said. You must put that "they said"; if you remove "they said" you make Allah say it, but when you say "they said", it means the servants, Allah's servants, estimated 300 years or else with 9 more, 309 years they stayed, they said.

In the next verse it proves the word of Allah Almighty; what does it say? Allah knows best how long they stayed. There you go — you are interpreting the Quran; the Quran is Allah's word. Allah gave people good character because of their faith. They read the Quran and pass on, they don't understand it; all of them (?) have turned to Allah. They know Allah, and that faith saves them. It's good they haven't read them. The translations. I mean.

Now the situation is clear, isn't it? Look at the attributes.

Then it says the hidden knowledge of the heavens and the earth belongs to Him. Of course, Allah is eternal in His essence and owner of a great treasure. That is, not a treasure of money and minerals, a treasure of knowledge, knowledge. From this treasure of knowledge, all these substances He created, antimagnetic or magnetic substances, their electrons — our Lord makes them recite whichever attribute He wishes. Its meaning is the sign that there is no god at all but Allah. These verses: this universe, surrounded by the seven heavens and the Throne of Allah, is what Allah Almighty created.

It says the hidden knowledge of the heavens and the earth belongs to Him. How He created it, what He did, we cannot know. It says His seeing and His hearing are astonishing.

We say Allah Almighty is present and watching everywhere. Isn't He? So He created these creatures in this universe in such a way that every cell, every particle, all of them are great stations tuned to Allah's frequency. A receiving station.

And everything is openly before His eyes.

How is this proven?

Thus neither drowsiness nor sleep overtakes, it says. If there were drowsiness for a moment, this universe would collapse into itself. Think of it: that Allah Almighty, of these seven heavens we cannot see with our eyes, knows and sees every particle and is present and watching there.

Not necessarily being physically there.

A computer in America has a fault. I hand my computer to him, he takes it, pulls it up in front of him. From here. From Turkey. He fixes it there. With his knowledge. Right? With the (?), he does this together with it. Think, a human does this. For Allah's grace and generosity, watching over this universe is not heavy for Him.

His seeing and hearing are astonishing, it says. It says those in the heavens and on earth have no guardian besides Him. Those in the heavens and on earth, besides Him have no guardian.

Now here, when it says "their", it's as if there are others too. Look. Look, listen. Those in the heavens and on earth, those, besides Him have no guardian. But we can depict it like this: all these the creatures, the created ones, can be extended to include 'their' their, that is, of people or of angels; but this gets a bit unsound, as it cannot govern people, because it's a verse: everyone will live their own destiny. those in the heavens and on earth — he put this part in brackets; when it says "their" he put it in brackets: those in the heavens and on earth have no guardian besides Him; and if you now govern me, if you govern me as a Muslim, doesn't He govern the unbelievers too (?), aren't they His servants?

All wrongly interpreted words. All of these need to be corrected.

We can say it like this. Look, this.

Those in the heavens and earth, that is, the heavens and the earths, these two worlds created between them, those outside their own will, other than those, sir, the guardian of all these worlds is Allah. If it said that, it would be correct. The guardian of all these worlds is Allah — meaning this order He created. This could be said with better wording. For example, it will mean the establishment of this order of the worlds before the Day of Judgment. That's probably what's meant anyway. The governing of this order — He created it firmly. He surrounded the seven heavens with (?). Sir, what does it say?

Guardian — they have no guardian besides Him. Allah, of course. Within it, they said angels. Sir, He made — He made all of them. He brought people and placed them in the world. Sir, He conveyed. That is, the guardian of this universe — among His creations some creatures, among what Allah created, those who live by their own will, among these beings Allah created, to prove to themselves what kind of people they are — here this needs to be opened up a bit too. Because the word is very deep. Yes. Since these were sent here to prove themselves, except for them, all these worlds are what Allah Almighty created.

It says He shares His sovereignty with no one. In governing this world it is His own sovereignty. He is the owner of the worlds. He makes no one a partner. Yes.

But what the guest really wanted to say was those 309 years; we did that, explained it. Bayram, page 392, Surah Al-Qasas, verses 67–68, 392, 396, Surah Al-Ankabut, verse 10 — could you explain these verses, sir, your blessed hands I kiss, he says. "I kiss them with respect," he says. 392. The page got to 300 already, 392. The page has come up. What does it say? 67–68. By Allah, in 67 and in 68 are wrongly interpreted verses. Now let's see. Where are the mistakes here?

"But as for whoever repents, believes and does good deeds, it is hoped that he will be among the successful," it says. Here the word 'it is hoped' cannot be attributed to Allah. The word "it is hoped" — there isn't a single living being to come until the Day of Judgement whose doings we wouldn't know. It contradicts the verse. That's one. "We know the secrets of your hearts." It contradicts that verse. That's two: what you need and is in the remotest corner of your heart and you are not aware of, Allah is aware of it. It contradicts that verse.

What will you say there? "So that." What does "so that" mean? "So that" — among a people, those who will become Muslims, Allah Almighty marks them as a demonstrative pronoun. These are excepted.

Look, what do we say here?

They, so that, trusting in Allah's attribute of accepting repentance, among the successful those people can hope to be. "So that" — yes, if you attribute it to Allah, Allah knows. So that among them.

What did we say here? They, so that, trusting in Allah's attribute of accepting repentance, among the successful can hope to be, we said. This is attributed to the person. But if it is to be attributed to Allah Almighty, "so that they attain success", it will say. In this verse here.

This (?).

"But as for whoever repents, believes and does good deeds, they, so that, will be among the successful, among the successful." Like this. What did we say here? Trusting in Allah's attribute of accepting repentance, among the successful they can hope to be. So that — again those people, that is. Both sides have the same condition. Those people, so that they can hope. To Allah's salvation, that is, to be able to attain salvation.

The others have already given up hope in Allah. And in the verse it says only the unbelievers give up hope in Allah.

68: Your Lord creates what He wills. Correct. He creates what He wishes. Creating is not hard for Him. He creates and chooses. Correct. That is unique to His essence. They have no right of choice. That is, people have no right of choice, or others' right of choice there is none. Allah is free from what they associate with Him and exalted in glory, it says. Now, other than Allah there is no god at all; "of people", it says, or when it says 'their', it means people; they have no right to choose, because besides Allah there is no god at all — this part it slips past. Your Lord creates what He wills — we read the correct one — and chooses, free from deficient attributes, He judges with justice, carries out His judgement; for them there is no (?) passing judgement in the hereafter. Allah is free from what they associate with Him and exalted in glory. So other than Allah there is no god at all — that's how we interpret it here too.

On 396 what does it say? Surah Al-Ankabut, Al-Ankabut, Surah Al-Ankabut, Verse 10. Among people there are some who say "We believe in Allah", but when they are harmed in the way of Allah, they take people's torture as if it were Allah's punishment.

Here it means this: people's torture is as nothing next to Allah's punishment, it says. Allah's punishment is more severe. That's what it says. Among people there are some who say "We believe in Allah". But when they are harmed in the way of Allah, people's torture they take as if it were Allah's punishment. Yet people who have devoted their hearts to Allah, the tortures people inflict — even if they cut people to shreds, alive, after a few seconds, a few minutes or a few hours of torment, it's the body. The spirit will leave, the body will go to the grave. Our real being is spirit, nafs and soul.

"You will return to Me as you were first created," it says. The first form of creation in the divine realm is spirit, nafs and soul. Then we entered the garment of the body with a second creation. So however much the body suffers, it will end one day. But because the spirit is immortal — the Universal Spirit. There is spirit in me. A part from Allah. If Allah is infinite and immortal, then the spirits, being a part of Him, are immortal. In this respect people in Paradise and Hell are everlasting. This too proves that Allah Almighty is the Universal Spirit. everything is a proof they take it as Allah's punishment; yet if help comes from your Lord, they will surely say, "Indeed we were with you" — who are they? The hypocrites.

with their tongue they say 'I am a Muslim' with their heart they deny — these are worse than the unbelievers, because the unbeliever (?) shows himself, says "this is who I am"; these are unclear. Allah knows them. Well, isn't Allah the one who knows best what is in everyone's hearts? it says. Say it as much as you like, it says, and "We believe in Allah", they say, it says. Say it as much as you like. When a little torture touches you, you take that torture as if it were My torment, it says. And you fear it. You fear that person. And you take your place beside him. But My torment is not like the torture of people.

Now, let's put it this way: whether you believe it or not, I will tell you what I saw. I have entered Paradise and I have entered Hell; I know those places. I know the seven heavens, I know the Throne, I know the angels above the Throne. I know the angels. I have even done dhikr with them.

I did not get this knowledge from Ahmet or Mehmet, from the world. This knowledge is what our Lord Himself gave to my heart through inspiration. Now I will show you a glimpse of Allah's punishment. Although Hell is not in operation right now, it is Allah who showed us those worlds in the form of a project. You know the car tunnels. Like the mouth of that tunnel, twice the size. Inside it is full of lava, lava. A pinkish lava. Pinkish — you can't see inside that fire anyway.

An angel of Hell. You know how wrestlers wear the kispet (leather breeches)? The same kispet. Bare above the waist, a hair bun on the head like this. He holds the man like this by the collar, by the nape, straight in there. Six seconds — five, six seconds he leaves him. Count it: one, two, three, four, five, six. He takes him out of there. Do you see this black? Look at this black. There's black here. Pitch black. Pitch black like the things you're wearing. He lies face down like this. Face down. Again count 5–6 seconds. The skin cracks just like cracked earth. That's what the verse says anyway.

It cracks just like that. When I look, a pure white skin comes out underneath. Pure white. Very white. When that skin begins to show, the person comes to. He cries. There's a moaning of his there.

That on top of him falls off. The crusts, that is, the skins. When that white skin comes out, he grabs him by the nape again. Puts him (?) in. Can this be endured? Allah's punishment (?) man's punishment. This is an endless punishment.

Let's not quite say endless.

"After they burn there for many thousands of years," it says. After burning for so long. "They will remain as logs of fire," it says. So everything has a penalty. He will serve his penalty too. Immortal, they will remain as logs of fire. There is no death, because it's upon spirits. If there is no death for the immortal soul, don't you understand even from this the universal soul, Allah Almighty?

Yes. Did we explain this now? Is it done?

Which verse? Was it verse ten? Yes.

It was verse ten. Yet if help comes from your Lord, they will surely say, "Indeed we were with you" — do you see? Well, isn't Allah the one who knows best what is in everyone's hearts? not? I said it just now. Is Allah not the one who knows the secrets of their hearts? Isn't He the one who knows what you need but don't know yourself? The verses. They all confirm one another. Yes.

Now a guest says: Peace be upon you, Hodja. A neighbour of mine sold his house and deposited the money in the bank as "profit share". It isn't interest, he says it's a profit share. Hodja, is profit share a sin? Now, the bank always pays him this from profit, calling it profit share; if the bank makes a loss, it doesn't make his money suffer a loss, it gives him his money.

Isn't that so? There are managers here. A bank manager.

Since the profit is bigger, the losses stay within the profit anyway. In the profit. How much? Even if it makes a loss, it gives his money back as it is, right? It doesn't pass it on to him, but does it put his money to work? No, the bank has billions of liras in total. In total. It collects it within all that. Do you know what profit share is? It is a profit share on a specific good. Here it doesn't normally do business with his money. That money maybe just sits there. Together with its own money. The more money a bank has, the higher its rank rises, right? Huh? Of course. Its, well, its quality rises.

In that case it needs even a single kuruş of yours. Let even one kuruş of yours come in, it celebrates. And, what wisdom, of the people who sell their house and give it to the bank as profit share, for most of them the house goes up in price. The house — the money in the bank melts away.

He barely saves the money he calls profit share. Profit share — look, in the bank his money, or a small sum, he barely saves. And the value of the house goes up. His own money melts away there. He ends up selling his house for peanuts. In the name of profit share. That's how it is. Let me tell you the truth. However much in your favour the banks offer you something, believe this: you are surely being drawn into a trap.

In all the favours banks offer you, however much they seem in your favour, in the end you'll see you've been drawn into a trap. If you read the small print carefully.

Well, Hodja, isn't your money in the bank? So you don't do anything at the bank? I don't. Why?

Because I'm a hodja, may Allah be pleased with them, the young people trust me. They give their zakat.

My money in the bank is just like a Bayt al-Mal (public treasury).

Whoever asks me for five kuruş, I check whether he is in need — in need. We also cover his essential expenses. We also pay the house rent. We also pay off bank debts. I have no situation for fixing that money there. That money isn't mine either. Maybe property. Money given to people. While the person needs it, the bank says to me, "Let us keep your money and we'll pay you money on top." What do they call it? They call it something. Do they call it added share? They call it something. Added share? Anyway. Participation or something. Participation. Your money will stay in place. It will be participation money.

My money will stay in place. When I withdraw the money: "You can't withdraw it." Why? "This much (?). You gave me an opportunity for this long," it says. "I arranged my situation accordingly," it says. "If you take your money, you have to pay me back this much." That's what it says, right? They (?), Hodja. Brother, it doesn't give the high profit share, though. Yes. You can't get this high profit share. There, look, I sold my house too. My house went up and up. My money melted away there. These are games. And this is also harmful to the state's economy. People sold their money, their houses, deposited it in banks, they consume interest.

Whoever consumes interest will rise from his grave as if struck. I'm not saying it, it is Allah's word. The word of our Lord. And they, it says, when they rise from their graves, their heads will be misshapen like the devil's head, it says. So the devil's head is misshapen too. Yes.

What kind of Muslim am I that I would turn a blind eye to interest? I'll sell my money, my house. I'll take its income from there and consume it. I'll consider myself safe.

Even if the bank gave me a guarantee: "I'll buy you a house of the value of your house. You sell your house, deposit the money here" — even so I wouldn't deposit it.

Because it will give me interest.

I have nothing to do with interest.

Go on.

"I'll mediate that trade. And you will be indebted to me even with its profit," it says. Now look, sit down. I understood what you're saying. At one time I was going to buy a machine. The bank said to me, "I'll buy it for you." Fine, buy it. "I'll sell it to you," it said. Sell it. "I'll tie you to the dollar," it said. I did a calculation. The machine costs me 3–4 times the money. This, look, it calls profit share. "I'll take my profit from you," it says. And it also takes the interest on that money from you.

As I said a moment ago, the better it looks to you, the more you're being deceived.

If you have money, gentlemen, give it to factories, invest it. Put it to work. And not every factory will take your money, but there are factories you know to be sound; a partnership, if they accept you — if you have money, invest it there, do business; if you have money, do business. You'll have helped Allah's servants and yourself as well. The bank. Me — if you said, "Would you never take money from the bank, ever? Even if you were in trouble, in hardship, wouldn't you take it?" I would. How would you take it?

It will take interest from me, right? I have a house; it put my house up for sale. I had a debt. My house is worth 5 million liras.

(?) It has 1 million owed from you. It put the house value out at 3 million. No one bought. It lowered it to 2.5. No one bought. It lowered it to 2. No one bought. It lowered it to 1.5. No one bought. It's arranged.

When it comes down to the bank's money, 1 million, those loan sharks will buy the house.

You stop the foreclosure. You go to a moneylender. You pay off the bank's money. You put your house up for sale. For sale. You pay the moneylender his money with its profit and pocket the rest. This is permitted.

Yes.

Stay well, may you be entrusted to Allah.

Is there another greeting? How many are there? let's see Şükrü (?), isn't it? Peace be upon you, sir. At our school, the Friday prayer is held on Fridays, very nice, may Allah be pleased. My question is this: while the sermon is being given, the imam makes dua, "May Allah help our army" and so on, and at that moment we all open our hands and say amen. But on Friday I saw a friend of mine neither open his hands nor say amen. When I asked the reason, he said, "When I was staying in the dormitory, a hodja there said: 'While the sermon is being given, one does not say amen to the dua.'" What is the right way — to open your hands and say amen?

Or not to do it, sir? "I kiss your hands," he says.

Şükrü Aras, member.

This hasn't been fully understood. Now I'll tell you how it should be properly understood.

The sermon takes the place of two rak'ahs of prayer. The hodja does not make dua while giving the sermon. I have never come across a hodja making dua while giving the sermon. They have misperceived this. The hodja makes the dua after finishing the sermon. Some say, "This is a prayer, there can be no dua." Well, it took the place of two rak'ahs of prayer. "My hodja was making dua too. Why wouldn't you say amen to his dua?"

This is where they get confused. I say amen too. Because the sermon has ended.

Actually, the Friday prayer is not the sermon.

The virtue of the Friday prayer is that when the hodja goes up for the sermon, he informs people about the course of the state.

That is the virtue of Friday. Now in our state, religious affairs and state affairs have been separated. Religious affairs don't interfere in politics. It can't, sir, put the state forward and judge it. Or praise it.

Now who did this? Again, the Zionists did.

Hocam, I am obsessed with Zionism. No. I'm telling the truth. The sultans — there were no phones like these days.

With what did they govern this nation?

They would tell of the sultans, or the course of the state. In the mosques they would praise the state. They would tell. They would tell its course. And the nation would stand by its state. Now religious affairs don't interfere with the state. Where the state is going still isn't clear.

Where do you hear about it? You hear it from television. You hear it from the news. And ninety percent of the news is wrong. Eighty, ninety percent are sold out to foreigners, and all of them are lies. People serving Zionism. Whom will you believe? Still, sir, potatoes are supposedly being dumped on the roads. They badmouth the state. Still. The world's states praise Turkey. These, still, those minds inside — I'll say it now — still. What were those heads? Man heads? What was it? Mankurts. Still, "it threw my child out of the army", "it fired my child from his job", "sir, my child was getting (?) 12 thousand liras," they were saying, 10 years ago.

15 years ago. Things I heard with my own ears. 12 thousand liras for them. 15 years ago, what does that mean? Is it a (?)? Sir, those who say "it fired him from his job" with money, themselves, their state — today's Gaza city their eyes don't see. They don't see Iraq where Saddam fell before. They don't see Syria, Assad. They don't see Afghanistan. They've surrounded us with a ring of fire, and still these these mankurts, (?) loyalty to their homeland and nation betray it and want to bring the state down. In your 100 years, no such state has come.

What more religion now?

So the Friday prayer also tells the course of the state; these people, Muslim people, devote their hearts to the state; if his son, his daughter, himself goes astray, if there's an attack, it is corrected. what is this, state affairs religious affairs are separate — why did you abandon Friday, what did you do? Why is Friday valuable? Why does Allah Almighty say working at Friday prayer time is forbidden? Straight to the prayer. From there you will get information about the course of the state.

They have taken to giving sermons there. I don't need a sermon. You can give the sermon after the prayer too.

Yes. Nobody knows the real truth of the matter.

yes, because, I suppose, I understood. Stay well, may you be entrusted to Allah. Peace be upon you.

what else shall we say Hodja but the religion teacher says What?

No, look, now there's a mistake there. Yes, if the hodja recited a prostration verse, he says Allahu Akbar and goes into prostration in the prayer; here they don't do this, no one knows this here. He says Allahu Akbar, they go into prostration, then the imam says Allahu Akbar and rises, its continues from the rest of the verse and continues his prayer. There's no dua. There's no dua. You can't make up a dua there. That's how it is. Let me tell you the truth of it. Let him come, let him do whatever he does. It doesn't concern me.

Yes.

How does he explain it to you?

Where did that thing go? Where did "finish and exit" go? Shall we press this?

From here?

It's starting again. Good grief, we weren't going to restart it. This we were going to close. We were going to close it from here. Look, from here, from here it comes. We did it wrong.