Talk of 20 December 2025

(?), where is it?

He says he looked.

Is it the internet, then?

Shall we close it?

It opened, I think.

Did it come? It came, I think. Let's see. Yes. It came. It opened. It opened.

Today the questions are many.

Guest Üye says: Let's start here. Peace be upon you, Hodja. And upon you be peace. Allah Almighty is pleased when His servants build up the world and make inventions. Of course He is pleased. Because He created such a being that by its own will, its own it produces things and, with what He taught it, fulfils its wishes and its tasks. Whatever it wishes. And it uses its own abilities.

I had understood that He shows these to the angels. I had understood it correctly. But as far as I understand, there is no such thing in Paradise, I gathered. What is the wisdom in this? The place you call Paradise is not an outward world like this world; it is a world of light. That is one. Second, there a person's wishes and desires will be given to them completely, and they will be content. That is two. They have no need to work there. They have a mansion, they have a villa, they have a garden. Everything is of light. They reach for a branch, take a cherry, eat it. There is no excrement; it leaves as sweat. There is no need to work there. Work is now in this world. Why? In this world a person, to prove what kind of person they are, will work, and by the inventions they actually make they will earn reward and sin.

And a person will show their own character and prove what kind of person they are. There, everyone has already proved themselves. There is a beautiful life, an endless life. There is only living there, a pleasant living.

Guest Erdem says: Peace be upon you, Hodja. Will we realise that we have come to our last breath? Did the Prophet (peace be upon him) know? Don't put the Prophet on a par with people. The Prophet gave the Farewell Sermon beforehand. That is, knowing he would not meet you again,

in fact the people there wept at the farewell sermon. thinking: we will not see him again. We won't meet again next year. We are human. La gaybillah. A person cannot know when their life will end. But at the last breath you will understand it very well. That is, you will understand even before reaching the last breath. How will you understand? That is, when the soul begins to withdraw from the tips of your feet, this Adam's apple in your throat, or until it comes up to (?), you still don't break your ties with the world. You think you will live. Or you still have the hope of living. But when that life closes, Allah Almighty shows you, from (?) the time up to the moment you did it.

That is, from when you reached the age of reason, He shows you what you did up to then. That is when you realise you are preparing for a journey of no return. Guest (?) says: Hodja, on the internet a hodja says bank interest is not haram, because the bank is not poor, is not in need. It takes your money and puts it to work and to you gives you a share there. This is not haram. The haram interest is interest taken from the poor and the needy. What is your view? Whether interest is haram or not, I will tell you with a single verse. Whatever you give a person, it says, take it back the same way, it says.

Today, if you give a person money, you will get back the equivalent of the money.

Interest: the bank gives you interest in return for your money. If you gave it fifty lira, it gives you fifty-five lira.

But you have nowhere to put your money. Apart from the bank there is no place where your money is safe. You have to deposit it. Well, when it gives you the interest, you give that to a poor person. You don't want interest, you don't take it. But it is interest. Whoever eats interest fills their belly with fire, says Allah Almighty. On top of your money, are you taking more than your original money? You are. If this isn't interest, what is it? Ah, you'll say this to me. You'll say: the bank protects my money against the dollar. Then put it in the bank as dollars, take it back as dollars. Look what the verse says: take it back as you gave it.

Now the bank, with all sorts of tricks, strings you along. It says: deposit your money with me, I'll protect your money. It doesn't call it interest now; it changes the name of interest. What does it do? It sets it against the dollar, but gives a little less than that too. And what is this? It's interest again. Well, don't you take it, Hodja? I didn't deposit it for interest.

I have zakat; with the zakat money I can't deposit it on a fixed term. People ask for money at any moment, or it becomes necessary to give money to the poor and the needy. I didn't deposit it interest-free, I mean as a fixed-term deposit that waits out time. I deposited it on demand. So it doesn't give me interest. I'm at ease. I take it from there. I distribute it to the poor and the needy. Yes. I'll keep the rest too. I keep it there. That's a safe place. The state's coffer is like my father's coffer. Because this is the state. It keeps my money and protects it. Those who deal with such matters should look into it.

That's all from me to you. We are people bound by the verses. As you give your money, so you will take it back. Allah, with interest — those who eat interest will rise from their graves as if struck by jinn, He says. Yes, if you gave three kurush of your money and took back three and a half kurush, that is interest for you.

A member guest says: Hocam, in Surah Yusuf, verses four and hundred, Hazrat prostration dream — I couldn't fully understand it. Can a servant prostrate to a servant? What is the wisdom in it? they ask. The servant isn't prostrating to a servant. That's how you understood it. Look, let me read verse one hundred of Surah Yusuf now. There, the moon and the stars prostrate to him. His father, too, in answer to these dreams, falls down in prostration falls into prostration. Not to Hazrat Yusuf. That is, for being reunited with his son. Let's look at Surah Yusuf now. Here, page 234.

229, 34, page 100. verse 234, this surah verse 100, 109, 104 — look, this is a verse that has been rendered wrongly, verse 100; let's read it to you. But when we say it was rendered wrongly, not all the words in the verse are wrong. One single word ascribes attributes to Allah. That's why we say this verse is wrong because of that.

I repeat again: the basis of this Quran was written according to Zionism. It was written wrongly.

That is, it departed from the basis of the Quran. The proof: you read the Quran from beginning to end. To crime, one — there's not a single crime on man. Man doesn't commit a single crime. They have loaded every crime man commits onto Allah. In this respect the basis of this Quran has to change.

Now he raised his mother and father onto his throne and seated them and all of them, for him, because they were reunited with him, fell down in prostration. Now this doesn't mean they prostrated to Joseph; because they were reunited because they were reunited with him. If I were reunited with my son, with my wife or with my relative, my uncle, my dead father, if I were reunited with my lost father, let's say not dead but lost, I'd say: my God, thanks be to You, and fall down in prostration. It's not a prostration to him.

They fell down in prostration because they were reunited with him. To whom is prostration made? To Allah. There's no need to say here "they fell down in prostration to Allah".

Joseph said: O my father, this is the interpretation of the dream I saw before. My Lord has made it come true. Indeed my Lord has been very gracious to me. For He brought me out of the prison. After Satan had sown discord between me and my brothers, my Lord brought you from the desert. Surely my Lord is gracious to whomever He wills. This is where the mistake is. It says: He is gracious to whomever He wills. If Allah is going to be gracious to whomever He wills, why did He send us to the world? For us to (?) ourselves. Then, since Allah will not discriminate among His servants, He would grant everyone the favour He wills He'd put them all into Paradise.

He'd abolish Hell too. They're all Allah's servants.

Undoubtedly He is the All-Knowing. He is the All-Wise. This part is right.

And here too it says: surely my Lord is gracious to whomever He wills. Undoubtedly He is the All-Knowing. He is the All-Wise. Here, his mother and father being raised to the throne and, sir, because they were reunited prostrating because he was reunited, prostrating to Allah, does not mean prostrating to Hazrat Yusuf to Joseph. It says it very plainly. He raised his mother and father onto the throne and seated them. And all of them, for him, because they were reunited with him, fell down in prostration. That's why we say: for him, because they were reunited with him. We don't say they prostrated to him.

So it does not say here that he prostrated to Hazrat Yusuf. They fell down in prostration because they were reunited with him.

Who created Hazrat Yusuf? Allah created him. Who created his mother and father? Allah created them. Parents and child were separated. Longing began between them. It began. Allah brought them together again. When He brought them together, they prostrated to Allah, for granting this to them again. We're not playing with words here, but that is the meaning. But people understand it otherwise, that's something else. Look, I see as well: his mother and father he raised onto the throne, onto his throne, seated them, and all of them for him, that is, his brothers, his mother and father, for whom? For Hazrat Yusuf, because they were reunited, because they were reunited with him, fell down in prostration.

That doesn't mean that, being reunited with Joseph, he prostrated to him. For one thing, to fall down in prostration he would have to come down from the throne. Right? And then he would prostrate to Hazrat Yusuf. There's no such event there.

Yes. It has been misunderstood that way, guest Üye.

Guest Üye says again:

Here people build up the world and our Lord is pleased with this, but in Paradise people don't build anything. I explained this just now, didn't I? I explained it. Guest Taha says: Peace be upon you, sir. If humans and jinn are to see Paradise and Hell — humans have a soul, jinn have no soul. How will jinn, who have no soul, enter Paradise and Hell? I kiss your hands, they say. Who said so? Is there a verse saying jinn will enter Paradise? Ah, there is a verse that they won't enter. In Paradise, it says, there are houris untouched even by jinn, untouched. There are youths (ghilman), it says. So there's no Paradise for them.

But they also have a set lifespan. They also have a place of their own to live. But it's not Paradise. Because Paradise — the seven Paradises — are for humans. Jinn do not enter where humans are. Because they were created "minnare cimminenler", within frequencies. Man, however, was created from our Lord's spirit. In that case, the place where the soul is, is separate. The place where jinn will be is separate.

They ask you, it says, about the souls — say: the soul is of my Lord's command, it says. You have been given only a little knowledge of it. We don't know what the soul is. There is a little of it; what is our knowledge of it? We have a soul. Soul, self and life are one. Our (?), later — according to Surah Al-Mu'minun, verse 14 — since He sent man into the world, Allah Almighty clothed man in the garment of a body. He sent him into an outward world. In this outward world, by the deeds people actually do, they prove what kind of people they are, and when their lives are complete they pass on to the hereafter; in the world the Last Day will come, in the hereafter the Great Court will be set up, and what we did will be shown to us exactly, and we will have not a single word left to say to Allah Almighty, and Allah Almighty will send us all to the places we deserve by His justice.

Guest Ayşe says: Peace be upon you, Hodja. According to what you said, some believe in Allah when they see Him. Right. And some don't believe. That's right too. Well, is there a difference in the way or the level of belief of those who believe? Ooh. Look, this question of yours — finish it and then I'll tell you. Or how does it happen? For example, some say they believe but don't do their worship. Some fast but don't perform the prayer. And some fulfil all their worship. How exactly does this work? she asks. Very urgent. Now, a person has pronounced the testimony of faith. What do they say? Eşhedü en lâ ilâhe illallah ve eşhedü enne Muhammeden abdühü ve resulühü.

That's the condition for becoming Muslim. Then it says: pray. That is their debt. They're in debt. If they have money, it says: go on Hajj. They don't go. That's their debt too. Sir, it says: give zakat. They don't give that either. That's their debt too. It says: fast. They don't fast either. That's their debt too. Debts pile up and pile up, and if the reward is little, and the debt is great — that is, the reward little and the sin great — Allah Almighty does not include them among the disbelievers. Because they affirmed Allah as One, and His Messenger. These enter Hell as punished ones. After serving their punishment there, they enter Paradise as Muslims again.

Now let's break down what you said like this. When Allah Almighty made the covenant with people, according to their love and affection for Allah Almighty, Allah Almighty assesses them in that covenant. Who loves how much? Which love, at which rank — He knows this. There are seven states of the nafs in a person. Nafs-i emmare, one. Nafs-i levvame, two. Nafs-i mülhime, three. Nafs-i mutmainne, four. Nafs-i raziye, five. Nafs-i marziye, six. Nafs-i safiye, seven. Each degree of these. Islam — from which of these? If at nafs-i emmare, this one neither prays, nor fasts, nor gives zakat, nor goes on Hajj. But doesn't give up the testimony of faith either.

This one is in the lowest layer of the seven Paradises. Nafs-i levvame: fasts, prays. This is the second degree, higher than that. And the degrees — in the same Paradise, at the same degree, to some Allah gives one house. In the second Paradise, let's say a man at nafs-i levvame did his prayer and fasting but couldn't rise to nafs-i mülhime, that is, to the ranks of saintly wonders. To him, let's say, He gives two houses, gives a bit more land. At the third degree, to him a bit more, one more house He gives. At the fourth degree, nafs-i mutmainne, to him too He gives a yacht besides his house; to the one at the sixth degree, a mansion too He gives; to the one at the seventh degree, the prophets and the righteous, estates with rivers flowing beneath them He gives. Now, those who don't worship — see how they were separated, do you see? Degree by degree, according to the states of the nafs, there, when making the covenant with Allah Almighty, their love towards Allah was divided into these degrees. Within those degrees, whatever that person wished, they prove themselves like that when they come to (?).

If they step outside the testimony of faith, then they become a disbeliever. That is, they are destined for Hell forever. If a Muslim goes to the hereafter with the testimony of faith, however sinful they may be, they serve their torment in Hell and still go to Paradise. So if you say: then let's never pray, never fast, let's live as the nafs (?) wishes — you cannot know when death will come to you. Long hopes are shirk too. If, living in that state, you go to the hereafter without the testimony of faith, you go as a disbeliever. Or else, according to the verse "whoever resembles them is one of them", you leave Islam and turn to their way.

So don't criticise people. If you know Allah and His Messenger, on the straight path, on the friends' way (?), if you want to earn Allah's mercy, constantly, with your own state, struggle with your own nafs, so that you become a servant close to Allah. Guest Ayşe. Yes.

Guest. Guest says: Peace be upon you, Hodja. Keeping one's wish in one's heart in helplessness without putting it into words and presents it — is that a lack of respect towards Allah? Look, let me tell you about my own state then; from time to time I sometimes feel such love and longing towards Allah Almighty that I can't put it into words, I can't find words before Him, and I say this: My God, You know the most remote corner of our hearts; You also know what we need but don't know. You know us better than we know ourselves. Neither are my words enough to tell my state, nor is my knowledge enough to exalt You, to tell of my love for You.

I say: I surrender to You. That's how I speak from my inner world.

I suppose that's understood. You too, since you can't put it into words, or can't find the words — how nice. You share your love with Him in that way. You say: O Lord — from within yourself — I don't have the knowledge to praise You. When the Prophet, peace and blessings be upon him, ascended in the Miraj, Allah Almighty. And Allah Almighty says: your praising Me is like the praising of rebellious servants. At that moment he was speaking, but something (?) sweeter than sugar came. These words poured from his tongue: I cannot mention Your Essence as You mention Your own Essence. So with the words we say, our power isn't enough to praise Him.

Our tongue isn't enough. Our language isn't enough. But He knows how much we love Him and how we love Him. He raises our ranks accordingly. Yes.

Guest says: also, in the last talk, about Al-Baqarah 171 you said: how do you understand it? If you understand it, write it.

The state of one who denies whoever calls to the truth is like the state of the animals a shepherd shouts at. You understood it wrongly. It doesn't say "like the state of the animals a shepherd shouts at". How many times I have said this. You still have not understood, guest; I explained it so much. When he shouts at the animal, it doesn't say "like the state of the animals the shepherd shouts at". the animals hear the shepherd's shout, it says, look, but they do not understand what he says. To people, too, it says, you tell the truth; just as the shepherd shouts at the animal and it doesn't understand, they don't understand the truth either; just like the animal's state, it says.

What is it saying now? Al-Baqarah, the 171st verse — let's open it. Look how many times we've said it. You understand it wrongly. We say: it's not like that there. He can't understand it that way.

When a person doesn't understand something, you explain it once. They don't understand. That's normal. You explain it twice. Still they don't understand. You explain it once more. Still they can't understand. Then you leave it to time. In time they'll understand.

In time. That means they don't have the capacity to understand. Or they don't have the knowledge to understand that word. Then over time, eventually, falling and rising on their own, it opens up to them, and they understand. Now verse 171: whoever calls to the truth — the state of one who denies them — the state of the shepherd shouting at animals. It's like the state of the shepherd shouting at animals, it says. Look. The shepherd shouts at the animals.

The one calling to the truth — of a person, it says — the state is like the state of a shepherd calling to animals. That is, the shepherd shouts at the animals, but the animal doesn't understand what he says. People explain to people too, but the person doesn't understand what he says. Because just as the animal doesn't understand, this one doesn't understand the truth either. Now here a person takes the shepherd's state as the animal. Gets it backwards.

Whoever calls to the truth — look, of one who denies whoever calls to the truth — the state, look, the state of the one who denies; whoever calls to the truth, the state of the one who denies him, the shepherd shouting at the animal, together, the state of that denier, the shepherd shouting at the animal. Now he's treating him as equal to the animal. Let's read it again. The state of one who denies whoever calls to the truth. That is, a scholar calls someone to the truth. His state, it says — of the shepherd to his animals, to his animals shouting, shouting to his animals — is like the state of the shepherd.

Look. The shepherd's state. Who was it like? Of the person calling to the truth — the state of the one denying the truth is like the shepherd shouting at his animals, it says. It likens that denial to the shepherd's animals. The one who denies. They don't understand his words. They don't understand the shepherd's words. They only hear his shouting and calling, it says. In the same way, that person hears the one calling to the truth talking, but doesn't understand what he says.

Here you need to think very carefully. I know Turkish very well.

I grasp the meaning very well too. If I didn't know it, I couldn't uncover the mistakes in the verses anyway. Look, I'm telling you once more. If you write such a thing once more, I won't answer you. Because now you'll think. You'll study this a bit. Whoever calls to the truth. Who is this? A scholar. A scholar. That is, this is the shepherd now. This shepherd. Now take the one who calls to the truth as this shepherd. The state of the one who denies. That is, the disbeliever. He calls to the truth. A saint, a friend of Allah, or a scholar, a hodja. He calls the disbeliever to the truth. But that disbeliever denies this call to the truth.

Shouting at the animals — look, now he shouts at the animals. Who shouts? The shepherd. Why does he shout at the animals? It's like the state of the shepherd, it says. It's like the state of the shepherd who shouts at animals. The shepherd shouts at the animals, it says. But the animal doesn't understand what he says, it says. Look: they don't understand the shepherd's words. He shouts; they don't understand the shepherd's words. The scholar too — it's like the state of one who denies whoever calls to the truth, it says. How beautiful. It's like the state of one who denies a person calling to the truth, it says.

The state of one who denies whoever calls to the truth — the animals, is like the state of the shepherd shouting at animals. They don't understand the shepherd's words, they only hear his shouting and calling, it says.

In that case they are deaf, dumb and blind; they heard and didn't understand. From now on, after explaining this much, think about it. Think. If I'm wrong, write what's correct.

That's right.

You could say this to me: Your translation is right in terms of your understanding. It's right in terms of your understanding, but it contradicts the text here. The correct rendering of that text is this, one might say.

You got me? You can render it in several ways. You can write it in several ways. But this part is not wrong. Yes.

Guest Ruhu says: Hodja, in some cases where the state refunds money to the citizen, as a result of applying legal interest, will this money we receive from the state be haram? Can you inform us from the point of view of piety?

Well, the state is a father. If the state gives it to you, take it. If you gave the money, it calculates for you according to the money of that time, it doesn't wrong you. If you gave five lira, when did you give it? Against what is the dollar? The state doesn't give you extra money. It calculates your money according to the economic situation of that time. Then, however much time has passed, sir, on top of that it will give you that money's value. It calculates accordingly and gives you your money. That money your state calculates and gives you in this way is the equivalent of your money. Let's say you gave the state 100,000 lira.

It went in excess. When did you give it? You gave it a year earlier. Is the value of your 100,000 lira of a year ago, and 100,000 lira a year later, the same? That's how the state doesn't wrong you. It calculates this for you according to the economic situation. It refunds it to you to the last penny.

In this there's nothing unlawful and no interest. Yes.

Guest (?) says: Hodja, peace be upon you, I kiss your hands. (?), my child. In this world there are people about whom we know and sense things but don't say them, don't call them to account, and although they gossip about us, we act as if we don't know. Sometimes I want to gather everyone and say: you said this. I said such and such. I did this because of that. Then there are many things I leave to Allah. Speaking out, or leaving it to Allah? In which cases is it left to Allah? When I don't speak, it stresses me too. We fret, saying: people thought such things about me. The struggle with the nafs goes on, falling and rising.

Hodja, it's very hard; sometimes I think and fall, then I get up, but the processes scatter everything. May Allah be pleased with you, Hodja, they say.

Let me tell you something that happened to me, and you act accordingly. Back then, in Ankara, (?) I had a flat.

Later I sold that place, you see.

This flat was on the ground floor.

One day, a — what do they call it, they manage the apartment building — to the manager. I said: look, there's a septic tank here. This septic tank has no outlet. If this septic tank overflows, I said, sir, a flood will come here, that is, filth will come. Have it opened, I said.

It turned out the man wanted to buy that place too. He wanted to buy the flat I was going to buy. He held a grudge against us. I didn't know.

And one day I came home, my wife was crying. Why are you crying, wife? This and that happened. Then, well, we saw he was wary, I suppose, she said. He went, called someone, had it opened and so on, she said, but this toilet (?) was ours (?), she said. I had them cleaned, she said. You did well, he said. Now Satan says to me: go call the man. I didn't go. Tell him this. I didn't say it. Whatever Satan told me, I thought the opposite of it.

The next day a man comes.

The man points to the roof of the house. This house of yours, he says, is collapsing. Looking at the roof, he says: this part is high, this part is low, this part has sunk. The man runs down and up, down and up, has a stroke, is bedridden. (?)

I got transferred. I came to Istanbul. The man just doesn't die.

Finally I understood the situation. I said, let me go (?) and make peace with him. I came. He saw me. He does just like this.

He can't speak either. His daughter came and said (?). Please, she said, would you step outside, she said. He passed away like that, without even exchanging forgiveness.

You too forgive such people. Your rank rises. We are all Allah's servants. No one is superior to anyone. What everyone does is written for themselves. Be patient. Since you've set out on this path, on this path, for the sake of the truth, sir, you've taken on the struggle against your nafs; like a wrestler you've put on the leather breeches; that wrestling — do it justice, eh, my child. Like this. Does anyone have other questions? Let me see if there's a fresh one. Peace be upon you, Hodja. According to Surah Al-Waqi'ah, verses 11-12-13-14, among the communities before the Prophet, the number of those close to Allah, and of the Prophet's is greater than the number of those close to Allah in his community — can we understand it like that?

they ask. Now in these verses there is something like this.

A few from the earlier communities — many from the earlier communities, and a few from the later communities, it says. Those close to Allah. Then it says the exact opposite.

A few from the earlier communities, many from the later communities. Here too there's probably a similar text. That will be page 535. Surah Al-Waqi'ah.

Let's look and read it.

(?) 540. 540.

Surah Al-Waqi'ah. Look now. Verse 11.

Those closest to Allah, it says, these are in the Paradise of Na'im, those closest to Allah, most of them from the earlier communities, it says, most of now those closest to Allah are from the earlier communities, and some are of the later ones, it says.

On thrones inlaid with jewels they sit reclining, facing one another. Now when it says most are from the earlier communities, from the earlier communities, that is, from the former communities — by "earlier" it means former communities; since our father Adam, all who believed in the prophets are Muslims. All the prophets say: I am the first of Islam. In that case, when it says earlier communities, the Prophet (peace be upon him) — you won't count only his community. In that case, of these, it says, most are in the Paradise of Na'im. But which paradise is this Paradise of Na'im? Which number paradise is it? We can't know.

Look, it says this.

Those closest to Allah, those closest to Allah — starting from mutmainne, to raziye, marziye, safiye, to Safiye, and there are also the places of the prophets and the righteous. Now these, there is the Paradise of Adn. For example, Allah Almighty says of it too: rivers flowing beneath it. When it says most of the later communities, perhaps above that paradise too, there are those who attain a place above it. Now the earlier communities are separate, the later communities are separate. When it says earlier communities, former communities, what does it say? In the Paradise of Na'im, it says. I wonder, since Allah Almighty gives a paradise higher than Na'im, more beautiful, to those of higher rank, this too is from the later ones, it says. The Prophet's.

That is, not according to one verse. There's more after it. Sir, you have to look at it according to the verses that follow too.

Allah knows the ranks of the paradises this way. And here what does it say? Those closest to Allah. In parts. For example, why did the man rise to mutmainna? He became aware of the divine manifestations. He's close to Allah. Sir, he's come to raziye. He's come close to knowledge. He has gained knowledge from what his Lord taught with His knowledge. Well, this one is close to Allah too. Well, now there are also the martyrs. And there are the prophets. They will be gathered together with the righteous servants. Well now, these are all separate paradises. Which paradise is Allah Almighty speaking of?

Here He's speaking of the Paradise of Adn. Well, it says, they are ahead (?). Those closest to Allah are (?) on thrones.

Those closest to Allah, these are in the Paradise of Na'im. The Paradise of Na'im. There's the Paradise of (?). There's the Paradise of Adn. Sir, many things don't come to my mind right now. There are (?) paradises. According to these paradises, Allah Almighty, according to His servants' closeness, gives these to them. What are you saying here? Of the communities before the Prophet, the number of those close to Allah, and is greater than the number of those close to Allah in the Prophet's community — can we understand it so? No. You won't understand it as numbers like that.

Not as a number; you'll understand it as rank. Rank. Ranks. For example, even a Muslim has a rank. The rank of nafs-i emmare is separate, the rank of nafs-i levvame is separate, the rank of nafs-i mülhime is separate. Always like this, according to people's capacities, their ranks — let's say, according to their learning. For example, among civil servants there's first grade, second grade, third grade, fifth grade, seventh grade. There are, grade by grade like this. There too, by the degree of their love for Allah, by their closeness to Allah, into the paradises — our Lord knows them, He will place them.

But understanding this as a number. Yes.

Guest 1448-7-2007. Peace be upon you, Hodja. On the internet there is a question about dividing an inheritance. A man died and left three daughters, a mother, a father and his wife. Surah An-Nisa 11-12-17-16 (?) according to it, of the inheritance, to the daughters two thirds(?), to the mother of the inheritance, two thirds to the daughters, one sixth to the mother, to the father one sixth, to his wife one eighth falls. And when these are added up, the result comes out twenty-seven over twenty-four. That is, because the numerator is bigger than the denominator, some heirs don't get a share, they say. How should we answer this?

May Allah be pleased with you. It's not as you calculated. One sixth of the inheritance, it says, to the mother and father. There you go. One sixth. Now look, let's get to that. When you say one sixth, you'll take this out of it. You'll give it to them. For example, let's say he left 180 lira. Or he left 18,000 lira. One sixth of it makes 3,000 lira. You'll give that to the mother. Then what does it say? Sir, two thirds, one sixth to the father. Look, I'm telling it like this.

Surah Al-Hamd, Surah An-Nisa is here. Surah An-Nisa. Look, let's divide it for you here now.

12, 11 — what does it say?

Allah commands you concerning your children to give the male twice the share of the female in inheritance, it says. Now what is this? Let's say there are three daughters and two sons. Three daughters. This needs to be divided into seven parts. Because daughters will take one share each, sons two. Since there are two sons, two twos are four, plus three daughters makes seven. It's divided into seven parts. In seven parts. Daughters take one seventh. Sons take two sevenths. So the inheritance left is divided with complete justice, in the full sense. Now let's say I have 14,000 lira and I died. The share was divided by 7.

Let's say I have 3 daughters and 2 sons. It was divided by 7. 2,000 lira, 2,000 lira — what did it make for the daughters? Six thousand lira. Four thousand lira. Four thousand lira to the sons, since we doubled it. Four and four, eight to the sons. Plus six, what does that make? Fourteen thousand lira. That's how it's divided. Now let's go on with what you said.

If they are women, more than two. Two thirds of what the deceased left is theirs, it says. Now if the children are women, more than two, it says. If they are more than two women, two thirds of what the deceased left is theirs. That is, if he left eighteen lira, two thirds is twelve lira. Twelve lira to the women. The rest will be shares for the others. If there is only one woman, half is hers, it says. If it's eighteen thousand lira, nine thousand lira, if that woman is a single woman. If the deceased has a child, each of the parents from the inheritance — now if we read this here, time is passing anyway.

Is its share like that? Together with the shares as you said — it's not one share. First they'll take their share, the remainder will be shared out separately. The remainder. And in this way the principal will be fully shared out. For example, one takes two thirds. Another takes one sixth. First let the one taking two thirds take it, and the remaining one sixth the one entitled to a sixth will take. But first the parents will take one sixth. Then the rest, the daughters or the sons, will share two thirds. That's how it is. You've misunderstood. He explained it wrongly. The shares exceed the denominator.

That is, when the numerators exceed the denominator, of course it gets buried in error. Here the inheritance is what Allah Almighty said. Two thirds here? Give two thirds. For example, as I said just now, two sons, three daughters. This is divided by seven. Because a son takes two shares relative to a daughter. And the reason for this is Allah Almighty's wish that the home not break up, that the men hold it together, and that a daughter, when she goes to a husband and can't stay there, comes back to her father's home, has her share there, and with that share her brothers look after her. That's it.

Allah has ruled with justice. This part has been misunderstood. You'll sit down with it at length. It takes hours to explain this. Because it's part by part. Our time is limited too.

Guest Süleyman says: Peace be upon you, Hodja. I had a dream. You were in my dream too. If you'll let me tell it, I'd like to. If you like, would after the lesson be okay? I kiss your blessed hands.

This isn't the place for telling dreams. If you know me, if you have my phone number, you'll write on WhatsApp.

Metro says: Peace be upon you, is there no talk today? they say. Something's wrong with your internet, I suppose. We're giving the talk. There is a talk. Yes. Şükrü (?) says: Hodja, peace be upon you. And upon you be peace. At our school the noon prayer isn't performed every noon, and when it is performed, a student becomes imam.

Hodja, peace be upon you, at our school the noon prayer isn't performed every noon, and when it's performed, a student becomes imam. The noon prayer apparently isn't performed every noon. And when it is, a student apparently becomes imam. What happens? He's 12 or 13, but when we perform the prayer, there are male teachers there too.

Is it appropriate for the student to lead the prayer while they're there, Hodja? I kiss your hands.

Now who's writing this? Let me look here.

Şükrü. This is a man, I suppose.

At our school, every noon, the noon prayer isn't performed, and when it's performed a student becomes imam. It's fine. Normal — at 12 and 13, if he has come to know himself, that is, if he has come of age, he leads the prayer. But when we perform the prayer, there are male teachers there too. Now here it seems — Şükrü, are you a woman? I mean, is this a woman, a girl? Now, look, you need to ask your question properly. This question of yours isn't a question. It's talking according to your own mind. Now you're saying there's a married person, aren't you? Yes. When there's a married person, can he lead the prayer?

Well, if there's a married person and he doesn't pray, how will he lead the prayer? The man doesn't pray. The teachers pray. But I said, there's a married person next to him, so out of respect the child — does the married person also pray together with you? Ah, if the married person also prays — if he prays — if he's not in a position to lead, if he too has just got used to praying, if someone else leads the prayer, let him lead it. It's not that it has to be a married person. If he can't lead, what will he do? Let's say some people pray. They know one Fatiha. They don't know the additional sura either.

What will you do?

The imam is looked into first. First, for the imam to be imam — I'm saying this from the start now. I'm not saying it for you. First there will be the state of a wali. The state of a saint. If there's no such person, they look for a scholar. If there's no scholar either, they look for a married person. If there's a married person but he's not able to lead, whoever among them can lead becomes imam. Now do you understand? That's the purpose of the imam. If the married man is able to lead the prayer, he'll say to (?): (?), I'll lead the prayer, he says. Got it? Come on, let's see.

Let's end our lesson here. Let me see if there's another, and act accordingly.

Guest says: you don't have a phone number. Hodja, through your brothers, I got to know you. I can only ask you during the lesson, they say. During the lesson, I can only ask during the lesson. Fine, guest, tell it then.

Tell it.

I'm waiting. You tell it.

Hodja, can a woman act as imam for a congregation of women? She can't. A woman can't be an imam. They pray their prayers alone. Yes.

If the guest's question comes, let me know.

Let's see if he's sent it — let's repeat this part again. During the lesson, he says, I can ask.

Yes. These, let me mark them so we know where we started next time.

The question — the guest still hasn't sent it. Guest Süleyman, I'm waiting for your question.

He says that, Hodja, in the dream there was someone who reproached you twice, then you told him to go; you turned and said to me: I say go, he doesn't understand. We started walking together. The ground was earth, Hodja; on your right a snake — I said to you, there's a snake next to you. You turned and looked. The snake buried its head in the earth. With two snakes it went like that. Then, then there are some people. I brought you ayran. (?) drank, and I drank too. I squeezed my right hand. Ayran began to flow from my hand. Then I woke up. I kiss your blessed hand, he says. Now in the dream here there's a part that isn't clear. There was someone who reproached twice. Then you told him to go.

You turned to me and said: I say go. Now the part I don't understand here is this. Someone who reproached, that is, who didn't behave well, who spoke badly of you — there was. He told him to go. But here, you turned to me and said go, he says. Now did I say it to him, or to you? I say go. He doesn't understand. We started walking, he says. Now you're walking together. He doesn't understand — when I say go, he doesn't understand. Together — the ground was earth. On our right a snake. I said to you, there's a snake next to you. You turned and looked. The snake buried its head in the earth, he says.

Now a snake, to a person, in one account, is said to indicate wealth. In fact, it's the case of people who appear as friends to you and speak ill of you, that is, talk behind your back. Because a snake is poisonous.

two of them, he says — the earth, Hodja. On your right a snake; I said to you, there's a snake next to you. You turned and looked, the snake buried its head in the earth. With two snakes it went like that. With the other snake too, when I looked, its head in the earth (?) — snakes, many snakes around me. Where do you want them from? And not from among us, like this. Snakes from higher up. Because we explain the truth. But although we explain it correctly, some of them still, because they are on the way of defending superstitions — if they could get their teeth into me they'd have bitten long ago.

Yes. Them burying their heads in the earth: they draw strength from the earth. That is, there are places they draw strength from, but they can't do anything to me. Then some people, and I brought you ayran — some, what does it say — with two snakes it went like that, then, then some people, and I brought you ayran, I drank too; I squeezed my right hand, ayran began to flow from my hand. Then I woke up, he says. Nice. If you strive a bit more, the ayran will get even better, God willing.

Your dream is nice. You also have a little standing in spirituality, but it depends on your struggle with your nafs. Keep on your path, don't follow your nafs, be bound by what's right, don't fall behind in your worship, and Allah will show you beautiful, beautiful worlds. Peace be upon you. Go in Allah's care.