Talk of 22 November 2025

This is the camera too, my microphone was a camera. Let me turn it off. There, it's come.

Yes.

Peace be upon you. Peace be upon you.

There's a guest here, a guest, Hodja.

Now

From here we're starting, I suppose. Hodja, peace be upon you. At the poles we see six months, six of daytime. Prayer is six months of winter, I suppose. For six months we see day, night and day. How should the prayer times be set? Has our exalted Book declared a solution for this? he asks. Regards, he says. This is very simple. At the pole you'll pray according to the nearest town. Wherever the nearest place is, it has a day and it has a night. You'll set your prayer times according to that day and night. Your fast too, you'll set it again by the nearest place. Within 24 hours, at what time it's day there, at what time night, or imsak or iftar, you'll keep your fast accordingly.

Hodja, what are Allah's sharia rulings? How should we follow them? I kiss your blessed hands, he says. Allah's sharia ruling is law. Which of the laws shall I tell you about? A sharia ruling means law, means justice. In justice there are all kinds of rulings. There's a ruling for the thief, a ruling for the murderer, there's a ruling for the pickpocket, a ruling for the swindler. These all come under sharia rulings, they're sharia law; a ruling is law. Anyway, law is sharia, sharia is law. For example, for a married woman's adultery and a married man's adultery, in both it's stoning, sir; two of the unmarried, when they marry, when they commit adultery, giving them to each other, otherwise a hundred lashes.

Which one shall I tell you? A sharia ruling, sharia law. Now, civil law. Yes, if you want to say something else, write it. Yes, that's how I understood it. Is there anything else? Yes. Peace be upon you, Hodja. I've heard from some people that the prayer, in a room or place with pictures, can or cannot be performed, but I heard from my school teacher that there is no such thing, prayer can be performed anywhere. My question is, Hodja: can one pray in a place with pictures? Hodja, I kiss your hands, she says.

Some pictures are pictures that have become idols. For example, in places where there are statues' (?), in pictures hung on the walls, in that room you can't pray, but if you cover the picture you can pray. For example, you can't pray where there's an image of a human. But if you cover that picture, you can pray. The place isn't to blame. There are some creatures people worshipped before. You can't pray in front of them. You'd be as if worshipping them, as if prostrating to them. So in such places, in rooms like this, if there's a picture, if there are images, if you cover them with a cloth, you can perform your prayer.

For example, at home there are rugs on which human images are woven (?) and you're praying on it. Then when you notice, you're not going to remove the rug; you put a prayer rug over it. You perform your prayer. Yes.

Peace be upon you, Hodja. Surah Ar-Rum, 20- -7, in the verse: "the highest attribute that manifests in the heavens and earth is His." What does this mean? While reading the verse, Surah Al-Hashr 24 came to my mind. Is there a closeness between these two verses? he asks. Let's see, let's look at what you said now. Surah Ar-Rum, verse 27. Surah Ar-Rum

200, sir. From here, let me look.

347 430, verse 27 of the surah. 22-24 sir, 27. "It is He who first creates the creation, and after death repeats creating them, and this is very easy for Him," it says. Now let me open up the verse you wrote, letter by letter, from here. Surah Ar-Rum, verse 20... 27. "First His creation, having created His creatures, it is He who repeats creating them after death." Whatever Allah Almighty willed, He created it. He created the living being. And after creating it, so that He can create it again the same way, for it, there is something that won't die, won't rot in the earth, for We have revealed to the earth, He says, what it will consume and what it won't consume.

Here is a cell; whatever substance He creates it from, that substance is that being's own essential sign, that is, its project. For example, an apple seed: whatever is in its nature, where it grows, an apple will come out. Or a pear seed: where it grows, a pear will come out. Now in humans, in all creatures, there is such a cell. This cell does not rot in the earth. Allah Almighty has made these humans in the universe mortal, or made the creatures mortal. Then He will bring them back to life. What need is there to revive the creatures? Allah's justice: if creatures hurt one another, those animals, according to the verse about when they are gathered, they will take their rights from one another and vanish. This too is Allah's justice.

Even among animals, He doesn't leave an animal's right with another animal. In this case, sir, let's open it up verse by verse. "After death, it is He who repeats creating it." He will make them take their rights from each other, "and this is very easy for Him." As I said earlier, take a grain of wheat: we sow and reap it, for example. Allah has now given us this grain of wheat. When we sow it we keep getting seeds. And now bread is easy for us. Allah Almighty likewise, down to the signals at our fingertips, will bring us out again, will do the thing, will create. "The highest attribute that manifests in the heavens and earth is His." Now here, what it calls manifesting in the heavens and earth is Allah Almighty's knowledge.

The seven heavens: without anything, without pillars, He holds this universe up. He turns these beings around one another's axis, neither bringing them closer nor pushing them apart. Who created this? Allah created it. The first layer, the second layer, who created them? Allah created them. The seven layers, who created them? Allah created them. With what did He surround this? He surrounded it with the Throne of Allah. Who surrounded it? Allah surrounded it. Who is its owner? Allah. His manifestation is everywhere. His image is everywhere. Because there is no creator other than Him. Wherever you look: whose building is this?

Ahmet's building. Whose building is this? Ahmet's building. Whose factory is this? Ahmet's factory. Whose sea is this? Ahmet's sea. Ahmet is everywhere.

That is, He is manifest in the sense of being the owner of the universe. And separately, He is also manifest in human beings. In the seven heavens, and the one who created the angels, who created beings particular to each layer, is Allah. Yes. "He is the Almighty and the Wise," it says. Being wise means knowing why He created. It means not creating anything in vain. Now here he says this, he says, sir, verse 24 of Surah Al-Hashr comes to my mind. Let's see what it says in Surah Al-Hashr. Sir, Al-Hashr Surah, verse 24. "He is the Creator, the Originator, the Fashioner: Allah." As we said earlier, this is exactly the same.

The Creator is Allah: if He created layer upon layer, all beings, all of them, even a particle in the universe invisible to the eye, it is what Allah created. Because when this universe was empty, when there was nothing, the one who brought the universe from nothing into being is Allah. For this reason: whatever is within it, within this universe, within the seven heavens, all of it belongs to Allah. That's what it says anyway. Now it was verse 24. He is the Creator, the Originator, that is, bringing into being from nothing, the Fashioner: whatever He wanted, into that shape; man into this shape, the tiger into that shape, the lion into another; the Fashioner, the one who gives shape to what He created is Allah.

"The most beautiful names are His."

The 99 names, and then the Greatest Name: the most beautiful names. Some say among these He has a thousand and one names. But He has 99 names. And the Greatest Name is a name belonging to Allah alone. Nobody can use it. And those who use it are polytheists. Yes. "The most beautiful names are His." Now what does it say? Huwallahulladhi la ilaha illa hu, Allah who subsists by Himself, none but He, Allah. Al-Malik, al-Quddus, as-Salam, al-Mu'min, al- Muhaymin, al-Aziz, al-Jabbar, al-Khaliq, al-Bari. His names, 99 (?), Allah Almighty. The most beautiful names are His. And He gave us some of His attributes.

Ahmet, Mehmet, Hasan, Huseyin, like that. People find this strange, but if one uses one's mind, this is the truth. We are a tiny mirror of our Lord.

Because He equipped us with some endowed with His attributes on loan. 'Laqad khalaqnal insana fi ahsani taqwim.' I created man in the most beautiful form, He says. The most beautiful forms are Mine, He says. The attributes are Mine too, He says. Now some who consider themselves scholars, laqad khalaqnal insana fi ahsani taqwim: "I created man in the most beautiful form," He says, right? Pay attention here. Pay attention to the forms here. Lahul asma'ul husna. When He says the most beautiful attributes are Mine too, they say yours is the form, His is the attribute. Well, isn't a form an attribute?

Isn't your form one of your attributes? What does this mean?

Didn't Allah Almighty give a portion of His spirit? He doesn't know that either. Or he knows but can't grasp it. To whom did He give, he'll say. Didn't He give it to Adam?

Didn't He breathe of His spirit into Mary for Jesus?

And regarding Mary, that is, Jesus, doesn't He say it is exactly like the creation of Adam? He says. Because these go deep, to understand this place you need to be taught from below. You need to go to primary school. If they took you with a primary school question and put you in the position of a person learning medicine in the class of the doctor who will operate at the university, you'd operate on the man in the wrong place and kill him. You still have to go through primary school. You haven't known yourself; you'll know yourself first, then you'll enter these places. Yes, these places deep paths. Ah, a literalist, let's say, from the outward meaning, to you, of the verse some attributes that don't correspond to it but resemble it, (?) and you take it that way. That's how all the superstitions settled in people's heads.

People truly drifted away from the truth. They thought a book written according to the basis of Zionism was the basis of the Quran.

Yes. It's not the basis of the Quran.

What is written is the basis of the Quran. The verses. The verses don't change. Because its guardian is Allah, until the Resurrection, until the Day of Resurrection its guardian is Me. In a single letter of it there will be neither distortion nor destruction, He says. There will be destruction. But they make up words and more words. Like Zionism standing before the Wailing Wall and accusing Allah.

Yes.

Yes, guest, you speak well. And we explain well, God willing.

If there's a place you didn't understand, say so.

The guest says: Surah Al-Baqarah, verse 171, she says. Let me see what it says there.

Verse 171.

Yes.

The state of one who denies the person calling to the truth is likened to a shepherd shouting at animals. Could you look at the comparison here and explain it to us, Hodja? I kiss your hands, she says. Let's explain it.

Let's explain as far as our tongue allows. "The state of those who deny the one calling to the truth is like the state of a shepherd shouting at animals, because they don't understand his words. They only hear his shouting and calling. So they are deaf, dumb and blind. They hear but don't understand." The last of this I was going to tell you. These things Allah Almighty says. That is, in Surah Al-A'raf, verse 172, when Allah Almighty made a covenant with us, those who deny their Lord, these people have a veil on their eyes, a plug in their ears, and their hearts are sealed. However much truth you tell them, they neither see nor hear, nor do they turn to look at you.

People who live with love of the world and the desires of the nafs in their hearts, whenever they see Allah's light, just as when making the covenant with Allah Almighty, like those who were benevolent (?) to Allah, they flee from people in the world too.

That's why, where the truth is, they move away. And they don't understand. They hear the sound. But they can't comprehend it. That is, they can't turn to the truth. They can't even use their minds. Because Allah Almighty says: Do you never use your reason? Do you never reflect? He says. Their mind is deprived of comprehension too. People. Yes.

Let's see if there's another question here. Peace be upon you, sir, I give respect (?) to your hands. Is there a verse in the Holy Quran prayers, is there a verse in the Holy Quran about them? The ones we did not pray in the past perform in the past, by what ruling should we make them up? In the Quran there's nothing that isn't there. From the time you reached the age of reason, if you said the testimony of faith, since you reached the age of reason, prayer is obligatory on you. It won't necessarily tell you it this way. How does it say it? After reaching maturity I write down his sins, it says. Until the age of reason there is no matter of reward and sin for him. Girls at 7 years of age know themselves, some at 9 years of age; boys between 13 and 15 know themselves. Until these times, until one knows oneself, there's no reward and sin. After knowing yourself, if you are a Muslim, if you said the testimony of faith, of the five things, one is the testimony of faith, then prayer, then hajj, then fasting, then what is it?

Zakat. In this case you owe these things.

Who said that in the Quran there's a place for make-up prayers? With the testimony of faith you took these on. Now you're asking, you say you've now learned that it exists. The prayers we didn't perform in the past, by what ruling should we make them up? You perform only the obligatory ones, according to the ruling. How many years didn't you pray? You didn't pray for 10 years. Of the 5 daily times, how much does the morning prayer come to in a month? You'll perform the 10. You'll start with the 2 rak'ahs. Sir, first you perform the morning prayer. However many rak'ahs it is. Every day, as many morning prayers as you can.

After paying off the morning prayer, this is the easy part. Noon, again four rak'ahs. After finishing that, the afternoon, four rak'ahs, evening three rak'ahs, night four rak'ahs.

The wajib prayers may be left out. If performed, it's better. You may leave it out, because it's wajib. But because it's strong, you may leave it out. Why is it strong?

Allah Almighty gives the night prayer specially to the Prophet. "Specially to you," He says. We, specially for him, in our capacity as his community, saying we too are on his path, perform the night prayers, the tahajjud. "My community can't get up for tahajjud; let us close his prayers with the witr wajib, let it count in place of the night prayer," he says. So the witr wajib prayer both closes the prayers, that is, the five packs of prayer are done, and you've also done the night prayer; lie down.

If you say, I'll also perform the night prayer, you'll pray the witr wajib, you'll sleep a while. After waking up, the prayer you perform until the time of imsak is the night prayer. So shall I pray all the way until imsak? For example, there's time until the first imsak: five hours, say. No, that's not what I meant. That is, however many rak'ahs you pray within this time, it counts as the tahajjud prayer. But if you say I definitely want to keep up the tahajjud prayer, you'll look at your own situation. I do it like this. I get up an hour before imsak.

I make ablution, refresh myself, go to the toilet, make my ablution. Ten minutes pass. Fifty minutes remain.

I pray eight rak'ahs, eight rak'ahs of tahajjud in twos.

(?) The best of worship is the little that is constant, he says. We're not among those who pray fifteen, sixteen, twenty rak'ahs and then, when weariness (?) comes, run away.

In four rak'ahs, in twos, four rak'ahs, he prays the voluntary prayer. What did it make? Twelve rak'ahs. Then I leave these. See, there are still twenty minutes. This time I have my tasbih. I do my tasbih. I have one tasbih of two hundred. I have one tasbih of a hundred. I have one tasbih of a hundred. I do them. The time of imsak comes in. After imsak I have lessons to do. I do those too. Some fifteen minutes pass. Well, fine. I pray the morning prayer and lie down.

So as not to miss this, I always have a clock at my bedside. It's set. According to the time, as the days get shorter and longer, it's set. I always get up at the same hour.

Yes. Sometimes something like this comes to my heart.

Not pride, but (?). And I say, something will surely happen to me. For many years I never missed this. I pray to my Lord: O Allah, help me without ever missing it. Let me continue it. And then I see that within a week, one morning prayer, the tahajjud prayer is gone. Let's not lose the morning prayer. One tahajjud prayer is gone. But it burns inside me. On the other hand, Allah created us prone to error. I say it's its repetition. I take refuge in Allah. Yes. Like what the Christians did, making their monastic (?) order or creed and then abandoning it, don't be among those, He says. When you start something, continue it, don't end it.

Do I cut off what I give you? He says. And you, He says, did you see some evil from Me, that you turn your back on the worship you would do for Me and walk away? He says.

These things make a person ashamed. Situations like these.

Guest, guest, you ask good questions. If you don't ask, nobody will ask a question. May Allah be pleased with you. Ask. Ask the deepest questions. Ask from the verses. Ask the deepest of them.

Let me see if there's another one.

There is. In Surah An-Nisa, verse 103, our Lord, "for the prayer is upon the believers an obligation at fixed times," He says, He commands. Here, the mention of believers: for Muslims who abandon the prayer to leave the religion, is it our Lord's mercy? she asks. Surah An-Nisa, verse 103, let's see, from its scholars to you it comes; we've reached Surah An-Nisa 156.

Sir, "When you have finished the prayer, remember Allah standing, sitting and lying on your sides.

And when you are secure, perform the prayer properly. For the prayer is upon the believers an obligation at fixed times," it says.

Now verse 103: believers, upon them, upon the believers, it is an obligation at fixed times. Why didn't it say of the Muslims but of the believers, she asks, I suppose. Isn't prayer obligatory for Muslims, she says, for example. Prayer is obligatory for the Muslim too, prayer is obligatory for the believer too. The Muslim and the believer are not outside Allah's commands.

Now, the believer, in Surah Al-Fajr, 27 to 30, in the meaning of the verses, has passed through the commanding nafs, the blaming nafs, the inspired nafs, and risen to the tranquil nafs. "O tranquil soul, enter among My servants, your Lord pleased with you and you with your Lord, among, enter My Paradise, the people He says it to. These, aware of the divine manifestations, If you cut off their heads, they won't leave the prayer; they perform the prayer. But the Muslim performs it for a while, then abandons it, then comes back again, comes again, goes again; they don't have much constancy. Even if they miss the prayer they don't care; they make it up, but a believer doesn't miss the prayer, and if it's missed, his heart burns.

That's why it says believer. The believer is different. You can't treat the Muslim and the believer as one.

Not that Muslims, she says, leave the religion, but those who abandon the prayers (?); if you perform the prayer, I'll perform it, there's still time, he says, I'm young, there's a lifetime ahead. Yet death doesn't look at young or old or elderly. Death catches you where you do not know. People's have no proof in their hands that they will live this long. At the same time, long hopes are also shirk. It's deciding in Allah's place.

Yes. There's no other question.

Do you have a question? Go ahead.

Huseyin, are you looking for a question?

Nobody has a question.

But Alparslan asks me questions. Where is your Alparslan? Come here, let me see. He's at ablution, Hodja. At ablution? Yes. I'm waiting for you here. Ask questions and I'll explain.

If you said, Hodja, tell us a bit about yourself too, honestly, what I tell you, I always tell, but still I'll tell it with a burning heart. All of us, when it comes to being Muslim, we leave no one a word to say. We boast without end. You say, I'm a Muslim. Being Muslim doesn't happen by the tongue.

The tongue is a master. It deceives a person.

Appearance deceives a person.

It's this heart, you know, only this heart. That is the truth. So things don't work with just being Muslim. We said we're Muslims, and our notion of family broke down. Children stopped listening to their mother and father. But those mothers and fathers deserve this. I don't pity them at all.

Why don't you pity them, Hodja? Don't you have any compassion? My compassion is on them. If they had compassion, they would have instilled in their children the love of Allah, the light of Islam. They wouldn't throw their child into the fire. Tearing themselves apart saying I'll do whatever my child says, they taught neither Allah's word nor the Prophet's name.

They raised them like a fruitless tree. What do you expect from this? What do you expect from this child? First of all the family, the family broke down, the family.

Yes, and turning this back is very hard. Young people don't marry; why should they marry? Outside is full of women and girls.

And those who marry: sir, if she does what I say, if she buys what I want, it's always the world, this rubbish-heap world. I'll stay with her. If not, I'll find myself another wife.

If you had lived Islam, the Islam as we understand it: when a girl went to her husband, her mother and father would say to the boy's mother and father, and to the boy, and to their daughter: the flesh is yours, the bones are ours. Girls were ashamed to come back to their parents' house as divorcees. They would pray that death come to them a thousand times instead. They lived in their husbands' homes with their honour and died there with their honour. That is Islam.

Who are you? You'll say I'm a Muslim. You're a Muslim anyway. You say it with your tongue, not with your heart. I look: the mother and father pray. Their children are stark naked. What kind of Islam is this? What do you expect from that child for yourself? Someone else kills your child. Or it dies. They really shoot them, kill them.

They get rid of them on all kinds of pretexts. The man has faith in his other (?) heart. With this light of faith, culture (?), a girl who talks with him, while talking with someone else he gets jealous. Then he sets a trap for her and kills her. And the girl is stark naked too. Her mother, father, people say he killed her (?). Well, I don't think he had the right to kill her, but that child should have pressed a stone to her chest. She shouldn't have consulted with someone like that. That child's fault, first of all, is here. As for Islam, a Muslim man cannot touch a non-mahram. He cannot touch a woman. A man cannot touch a girl.

A Muslim man. She is non-mahram. Well, you've (?) them, skipped them, married someone like that, got engaged, you're living a life outside. The mother and father know this too. And when the child dies or is killed, they're left to burn in grief.

First of all, look after your child. Didn't you know your child would turn out like this? If you knew, you have to accept every outcome. Did you raise this child on Islam? No. Is there prayer? No. Is there the testimony of faith? No. They don't know. The child knows nothing. Walks around in a state of major impurity. Doesn't even know how to wash.

What do you expect from this?

At least those who represent Islam should come out of the Diyanet and explain these things to people, tell them the notion of family has broken down. We'll raise a youth; raise as much youth as you like, they take the young people you raise out of your hands. At 9 years old, 14, 15, mafias put guns in children's hands they make them shoot. There is such a gang too. If you cannot take care of the child a child, he'll do anything. The child knows nothing. What is that child's sin? The child sees the world around: a bed of roses. On the other side there's money, clothes, outfits, a pistol, a gun, ego, pride. You'll look after the child. That mother and father are responsible before Allah too.

First the elders will set themselves right. If that family doesn't set itself right, don't expect anything from that child. And this will get even worse. Hodja, you say it; won't what you say have an effect? What I say won't have an effect, because people's efforts won't change destiny. They'll live their destiny. A worse era will come.

Yes. When I pass on to the hereafter, you'll see. Those who listened to me will say, oh Hodja, where are you? They'll say that.

Yes.

Yes, let's see, has a question come? Is there a question?

There is. Our member Aynur says, she says I kiss your hands. I downloaded the Asr-ı Saadet application. It's been about a year. I listen to both the Quran and then its Turkish. But my head is uncovered; covering at home is hard for me. Is this wrong? May Allah be pleased with you. If covering at home is hard for you, as long as your head is covered in the presence of non-mahrams, and if there are no non-mahrams at home, beside your mother, your father, your siblings, in front of, your paternal uncle, your maternal uncle, their siblings their siblings, you can uncover your head. But when you go out, you'll cover yourself.

Yes. Yes, (?). Yes.

Hazara (?): peace be upon you, Hodja. And peace be upon you. Hadith book, seventh, the Prophet's prayer. "My Lord, forgive me. Have mercy on me. Mend my broken parts. Provide for me. Raise my rank," he used to pray. What is the wisdom of this prayer? Volume 7, 2619, hadith book. Give it to me, children, let me see. A prophet doesn't pray like this. Let's see. Give it.

2619

Volume 7 starts from 6,225.

You must have found something else. Bring it to me. Let me ask the page. Page 2,619. 2,619.

Ibn Abbas (may Allah be pleased with him) narrates. The Messenger of Allah (peace be upon him), in the night prayer, between the two prostrations, "My Lord, my Lord,

forgive me, have mercy on me, mend my broken parts, provide for me, raise my rank," he used to pray. Now here, the Prophet (peace be upon him): prophets don't say this easily. No prophet made such a prayer either. Here we called this a hadith. Why did we call this a hadith? But the Prophet: all prophets were created from his spirit. This is not a prayer particular to prophets. It is particular to the Prophet. If some things are particular to him, they fall away from the others. Did anyone suffer as much as Jonah, on the back of the fish? Even he didn't say, O Allah, save me. Job (peace be upon him) lay ill for forty years.

He didn't say, my Lord, heal me.

Joseph (peace be upon him) stayed in the well. He didn't say, my Lord, save me from here. He stayed in prison. He didn't say, take me out of here.

But the Prophet prays for his community. He came as a mercy to the worlds.

He has a privilege.

Yes.

He is the best of providers. This is all the meaning of the verses anyway.

The Prophet's prayer, it says, is a prayer for his community, it says. He used to pray from there anyway. He didn't ask this for himself. He had neither broken parts nor any concern with provision.

Goodness, if you translate the Turkish wrongly... Now translate it, let them translate it. It says this, Hodja. Yes. There, something like that. A prophet doesn't say it. It says the same thing. This one says it like that too. This makes no difference. It makes no difference. (?)

It says the same thing. It doesn't show anything wrong. It doesn't say anything different. Only it says "strengthen me." There, there are "broken parts." Anyway. It makes no difference. That is, a prophet doesn't say it this way. I said it from the start anyway. But this is the Prophet's prayer for his community. He isn't praying for himself here anyway. Ah. He says 'raise my rank', doesn't he. That verse we recite after the call to prayer, "You keep Your word," to the Prophet's rank don't we say (?)? Isn't the Praised Station his? He doesn't go back on the word He gave Allah Almighty. And what do we say? Allah doesn't keep (?) His word.

We say Allah fulfils what He has promised. Right? After the call to prayer. We pray for the Messenger of Allah. He says the same thing anyway. He doesn't say anything that goes outside it. Yes.

(?) like that.

You can't attribute this to the other prophets.

We call it hadith. This is his saying. He prayed for his community.

No prophet prayed for his community easily. They all faced hardships.

That's why, about the Prophet (peace be upon him), sometimes they say words unbecoming of him.

Now let me see if there's another verse here.

Is there another verse? Or is there another hadith? Alparslan says: sir, at a time when society is becoming ever more ungrateful, to be protected from a great calamity that will befall society, what should we do? he asks respectfully. If you want to reach safety, if you want to be saved from the calamity that befalls society, your first condition is not to follow them. This is the first condition. Your second condition is to tell them the truth as far as your tongue allows.

Your third condition: Allahumma salli ala sayyidina wa nabiyyina Muhammadin wa ala alihi wa sahbihi wa sallim, salatan tunjina biha min jami'il ahwali wal afat, wa taqdi lana biha jami'al hajat, wa tutahhiruna biha min jami'is sayyi'at, wa tarfa'una biha indaka a'lad darajat, wa tuballighuna biha aqsal ghayat min jami'il khayrati fil hayati wa ba'dal mamat, bi rahmatika ya arhamar rahimin. Hasbunallahu wa ni'mal wakil, hasbunallahu wa ni'mal wakil, hasbunallahu wa ni'mal wakil, ni'mal mawla wa ni'man nasir, ghufranaka rabbana wa ilaykal masir. Wa la hawla wa la quwwata illa billahil aliyyil azim. Rabbanaghfirli wa li walidayya wal mu'minina wal mu'minat yawma yaqumul hisab.

Subhana rabbika rabbil izzati amma yasifun, wa salamun alal mursalin, walhamdulillahi rabbil alamin. Al-Fatiha.

You'll recite this. This is the prayer for protection from calamities. One should recite this at the start of every prayer and at the end of every prayer. One should recite it at the start of every prayer and at the end of every prayer. But reciting it at the end also works. I recite it at the end. At the end of every prayer I recite this. Sometimes I recite it for you too. And sometimes I don't. I recite it myself. Because the prayer... I know what passes through your minds. How much the Hodja prays like this. Didn't he use to not want people to pray too much, they say. Actually I recite this prayer.

At the end of every prayer. I wish safety for all of you. But other things were passing through your hearts. Now you've learned. It won't pass through your hearts anymore, God willing.

You made me say that too, my child.

Yes.

What else? Are there other questions? There's one more. Let's see, is there?

Hodja, I had one more question. My friend's wife's brother passes away, and her husband, on the pretext "I'll look after my nephews," grows close to his sister-in-law. Now he has divorced his wife and married his dead brother-in-law's wife. Everyone's psychology is shattered. His former wife's three children have been completely affected in their world. Can this be normalised? This isn't normal (?), it's not a thing, is it, Hodja? This isn't a normal thing, is it, Hodja? she says.

If your friend's wife's brother died, was this brother younger or older than the one who died? If the one who died is younger and the one who married is older, he has incurred a sin. He was in the place of a father. But if the brother was older, that is, his elder brother died and he himself is younger, he can marry his wife. There is permission for this.

That's why in Islam the younger brother of one's husband is non-mahram.

But the elder one is in the position of a father.

Yes.

You see, with us there's monogamy, right? so that people are wronged. Yet Allah Almighty says marry as many as you can afford. Well now, according to this verse, if a person married as many as he could afford, would he divorce his wife? He wouldn't. He'd take a second. He'd take a third too. There is no prostitution left outside.

We abandoned Islam. And then we look for (?). Well, the (?) is in ourselves. Our laws: instead of Allah's laws, we made laws according to our own minds.

Is there anything else? There's one more, I suppose. Sir, "society becoming ever more ungrateful": we wrote this part, we read it.

Shall I repeat it? Let's repeat it.

Hodja, in Surah Al-Baqarah 171, I didn't understand the likening of the one who denies to a shepherd, she says. Then let me explain it to you a bit more simply, from a lower level.

The animal hears the shepherd shouting, doesn't it? It doesn't pretend not to hear, because he's shouting; it runs left and right, does the thing where it's lying, comes after him; he calls. But does it understand what he says? No. That's how people outside Islam are too. However much you explain Islam to him, his ear is deaf, there's a veil there is a veil, he does not see, his heart is sealed too, he does not turn to Islam. Just like the shepherd shouting, as you instil Islam in him, he doesn't understand what you say. I lived this. I'm in Ordu. I'm going to have a wall built in the garden.

There's a Russian market in Ordu. There are three Russian, you know, young men. I took them and came. They work well too. I served them good food. They sat and ate. I said, let me convey the truth. I started explaining. By Allah, the wall understands, they don't. I lived this. The wall, the wall. It hits the wall (?). They don't understand. There, like the shepherd's shouting. Like his speaking. There, these are the meanings of the verse that says they are like animals roaming the earth. Well.

Now did you understand, guest, guest, did you understand, my child? Yes, if you didn't understand, ask again, ask. Otherwise I'm closing my lesson. Stay well, be in Allah's keeping. For Allah's Almighty, Al-Fatiha.

Amen. O Lord of the worlds.