Talk of 7 February 2026

This (?), we will talk about it now.

Questions, a lot were written. There are many questions.

It starts here too.

Surah Al-Baqarah, verse 198, our guest, my child, says: "hidayet et" comes up, and it crossed my mind: so would non-Muslims say, why did He not guide us? That is what I thought; am I understanding it wrong, she says. It is no sin upon you to seek provision from your Lord, it says. Right: O Allah, make my provision abundant, O Allah, the provision of the ummah of Muhammad too, without leaving anyone in trouble, within their destinies, grant them their provision abundantly. Praying like this, there is nothing wrong with it, both for the ummah, that is, for your brothers, your Muslim brothers, and for yourself. When you return from Arafat, it says, remember Allah Almighty at the place called Mash'ar al-Haram, it says.

As He has guided you, so you too (?) Him, for without doubt, before this you were among those who were bewildered, it says. Now, as He has guided you: whom is He addressing here?

The pilgrims. He has come there. At Mash'ar al-Haram he is praying to Allah Almighty. How did He guide you? You followed His command. You went on Hajj. When you go on Hajj, you carry out what our Lord said; He forgives your sins, you are guided. Here a non-Muslim cannot say, why was I not guided; and one who did not go on Hajj cannot say, why did He not forgive my sins. You went there by Allah's command; He called you there, come, He says, here I will cleanse you, He says. And you went in order to be cleansed.

This cleansing is not cleansing of the body. It is cleansing from your sins.

But people think this cleansing is of the body. They invent a lake at the gate of Paradise. Then they wash there, and when they go in, the angels say: you have come to Paradise spotless, they say. They don't understand the meaning of "spotless" either.

Yes. My guest, my child. Look, let's look once more. When you return from Arafat, it says. From Arafat. When you return from there.

Allah Almighty says, remember at the place called Mash'ar al-Haram. Remember Him there. As He has guided you. He called you. He called you, you went there. He gave you a guidance. That is, (?) wipes away your sins. He forgives your sins as if you were spotless, newly born from your mother. Hodja, how can this be? I also ate what is haram. And just now I cheated someone. How is this going to work now? Didn't you say the haram is not forgiven? He is the Owner of the worlds. However much sin of haram you have on that person, that much reward He gives to that person, and He makes you spotless. Spotless. Look what it says. What is the meaning of the word "you are spotless"?

You are as if newly born from your mother, it says.

Happy is this man too. He cheated a person like you, he cheated you, and it was in his destiny to be (?) like this.

You also know (?). Yes. Yes.

But don't you become like this and say, let them cheat me too, I'll get reward too.

(?) guest: apart from the four prophets to whom a book was sent, to some prophets pages are said to have been given. For example, Adam, Seth, Idris or Abraham are said to have been given pages. As far as I understand, it's not as much as a book, a few pages are meant. Is this true, sir?

Allah Almighty, in every era, in a way people would understand, gave some a book, and to some such pages. They told them about it. Because people's mental capacity had not yet developed. It had not reached maturity; that is, according to the state of minds, civilization had not advanced. People had not yet even found the four wheels. In this way Allah Almighty, to make the duties they would do easy for them, sent His commands to some without even sending a book. And to some He sent pages. The pages were later collected and became a book. Those pages are inside the books. And the books are together with those pages.

On what basis do we say this? Whatever I said at first, it is the same at the end, He says. It is the same in eternity too. So what He said at first, He says in a way people could bear; then, as minds came into play more and more, as people, toward civilization or to keep up a bit more in social life, developed themselves, when their social life rose, He sends books in a way they too would understand, or He says the heavier, higher form of the same verses. Lastly, the four books in the Holy Quran, all of them in the Holy Quran, He gathers, and since minds had fully come into play for all people, the Prophet (peace be upon him) He sends as a mercy to the worlds, and sends the Quran to the worlds as a light and radiance.

Yes. It is true.

What does it say, not this one, I did it, not this one, right? Here it is. Peace be upon you, sir. Some people say about giving children the name Muhammad: don't give it, it will be too heavy. Is that true, sir? And also, the disjointed letters found directly in the Quran, like Yasin and Taha, as names to children? Is doing this too heavy? Now, these are all words people say according to their own minds. Don't do that, it'll be too heavy. Don't do this, it'll be too heavy. On what basis does one say it is too heavy for him? If unbelief is in a person's destiny, he will be an unbeliever. If he was obstinate against Allah.

If he gave Allah Almighty the word of Islam, he will be a Muslim. If living the commanding nafs is in his destiny, he will live the commanding nafs. If living the self-reproaching nafs is in his destiny, he will live the self-reproaching nafs. Whatever covenant he gave Allah Almighty, it is not broken in this world. He will live his destiny. What does his mother know, that this is too heavy for him, that is too heavy for this one. Those are their words. Words they speak because they don't know the verses. Yes. If they knew their meaning, that it takes that meaning according to the meaning, and in this respect too would be like shirk, fine.

For example, isn't the name Ahmet common? Everyone has the name Ahmet. Yet the name of the Prophet is Ahmad. First Ahmad is mentioned. Then Muhammad. The Prophet's (peace be upon him) names: he doesn't have only two names, he has many names. How beautiful to remember him, to (?) with him, to bear that name. For example, my name is Metin; one of Allah's names is also Metin, al-Matin. Is it too heavy? A tale. These are all false words. Peace Peace be upon you, sir. After finishing reading the Quran, we say Sadaqallahul Azim. we say. When we finish reading the translation, may we also say Sadaqallahul Azim?

Isn't the translation the Quran itself too? For example, we finished and said Sadaqallahul Azim. What does this Sadaqallahul Azim mean? My Lord spoke so beautifully, so truly, it says. In Turkish, in the translation, you say: had We sent down a Quran upon the mountains, in response it would not have accepted it. It would have been too heavy for it. Sadaqallahul Azim. This too, the Turkish translation, is its equivalent.

Whether you said it in Arabic or in Turkish.

But you have to complete the meaning in a verse. If you (?), it's not acceptable.

The guest says, in Surah Al-Anfal, verse 29: If you fear Allah, He will give you an understanding to distinguish good from bad, it says. Then the thought comes to my mind: weren't the unbelievers given a mind to distinguish good from bad? Is this right, she says.

Now, which verse of Surah Al-Anfal? 29. Let's look at Al-Anfal now. Here, on page 80, I came to 337.

131, 197, Al-Anfal 29. 29. Verse: O you who believe! If you fear Allah, He will give you an understanding to distinguish good from bad. He covers your misdeeds and forgives you. For Allah is the possessor of great (?). Now, what do you understand from this? You're saying, didn't He give the unbelievers a mind, right? What does it say here: He will give you an understanding to distinguish good from bad, it says. Then it comes to my mind, didn't He give the unbelievers a mind to distinguish good and bad, she says. Yet here He makes no distinction; He addresses the unbelievers along with all people. Here, who uses his mind? Here, who (?), the one who uses his mind.

In the realm of Lahut, when He said, I am your Lord, those who said yes there, saying You are my Lord, in Surah Al-A'raf, verse 172, when he made the covenant, the person who said yes, You are my Lord, and had his wish and desire there written for himself as his destiny. And the other still persisted stubbornly: You are not my Lord, I have another thought, or I (?) another god, he said, and by rebelling against Allah he had his destiny written there. Now, did this person use his mind? What does using the mind mean? Allah Almighty, Allah Almighty creates our souls. At first, giving life all at once, as soon as our souls came to, Allah Almighty says, I am your Lord.

There they split into three groups. That is, the deniers, those of the right, those of the left, and the class of the Muqarrabun. If you know these places, you will understand this verse very well. The people who denied back then are the people who don't use their minds when they come to the world. And Muslims are the people who use their minds when they come to the world. Now, a Muslim cannot call a Muslim ignorant. Because that Muslim has said the shahada, he has known his Lord. But the unbelievers are still in ignorance.

They have so much knowledge. How can you call them ignorant? Allah Almighty, in the Holy Quran, first says Iqra, read. Then, bismi rabbikalladhi, read in the name of Allah, He says. You have busied yourself with the knowledge Allah created, but you have not known Allah. Isn't this ignorance itself? You came into the world, you eat and drink. You enjoy yourself with the provision Allah Almighty gave. But if you cannot imagine that in the realm of the Hereafter you will be exposed to an eternal life in Hell, isn't this ignorance?

That is why those who use their minds are the Muslims, those who know Allah Almighty. And what does Allah Almighty say anyway? If you use your minds; here He addresses the unbelievers too. You too, use your mind, He says. But he was stubborn there, he gave his covenant that way. Here too he will live that way, he will go that way. Because he has been sealed. If he had himself sealed as an unbeliever.

These matters go a bit deeper. This much is enough for you.

Sir, in the last lesson, in a verse, the phrase (?) you were (?). And in a verse it says, may the two hands of Abu Lahab perish. Is this in the same situation as that, she says. Allah Almighty curses no one.

Because our Lord raised the Prophet (peace be upon him), the Prophet doesn't curse anyone either. But Allah speaks the truth. What is that truth? Because Abu Lahab slapped the Prophet, because his hand would wither, he will go through an illness, his hand will wither, and as the recompense for that slap, it says, may Abu Lahab's hand wither. That is, because of that illness his hand will wither. And his wife is the carrier of firewood. Look, Allah Almighty doesn't say this of His own accord. On what basis does He say it? Because of their rebellion against Allah, of the punishment they will suffer in the realm of the Hereafter, He states the proof in this world.

He states His word. He informs him while he is still in this world.

He knows they will not turn back, and He knows their punishment too. On what basis do we say this now, how does He know? Surah Ta-Ha, verse 134, how beautifully clear, everything is in it. Surah Al-A'raf, verse 172, everything is clear there. Them, it says, that is, had We destroyed the unbelievers with a punishment before sending them into the world, you would have said this, it says: if only You had (?) prophets and a book to us, and we had not fallen into this (?). Yet Allah Almighty knows (?), you are (?), and you are for Paradise, according to the covenant you gave. All this comes into the covenant.

If you confuse these matters, you can't cope with it; you follow the seduction Satan gives you and ruin yourself. To be able to reach these matters, you need to possess good knowledge. The Holy Quran... Surah Al-Anbiya, verse 48: By oath, We gave Moses and Aaron the Furqan, it says. Based on this, since Moses was given the Torah, I imagine the Furqan to be the Torah. Based on this, since Moses was given the Torah, I imagine the Furqan to be the Torah.

Yes. However, Surah Al Imran, 4. verse 4, it says: before that too, to show people the right path, He sent down the Torah and the Gospel and the Furqan. This time, because it says "before", I think the books before the Quran are meant, and since the Torah and Gospel are named directly in the verse, I think the Furqan is the Psalms.

Guest, if you thought just a little, you would find this. Look what we said before. Allah Almighty says, whatever I said at first, it is the same in eternity. In the Torah, the Psalms, the Gospel, all of them are verses from the Quran. And after that He sends the Quran to the worlds as four books. He began speaking from Adam onwards and called it Furqan. The last book He sent He called Furqan. Wider and wider unfoldings of the same verses, according to people's circumstances. Allah has not spoken outside the Quran. With Us there is a book that is preserved in the Preserved Tablet; after that, nothing is added or taken away from it, He says.

Accordingly, all of Allah Almighty's speech is within the Quran.

And lastly, in another verse, Surah Al-Furqan, verse 1: He who sent down the Furqan upon His servant so that he may be a warner to all the worlds, it says. According to what I read in your tafsir, the word Furqan in this verse refers to the Holy Quran. That is just what I was saying now anyway. I didn't say anything else.

In different verses it means other books. What is the Furqan, sir? May Allah be pleased with you.

I'll tell all of it now from here. Before even reading her (?) and words, I had answered all of them from here. You can call the Furqan dhikr, you can call it Quran too. To every book. To the books Allah Almighty sent. All of them, lastly, with Muhammad (peace be upon him), He gathered all of them and sent them in the Quran. The Quran is Quran, the Psalms are Quran, the Torah is Quran. Because with Us there is a book that is preserved in the Preserved Tablet. Nothing is later added to it nor taken away from it, He says. So all of it was told from the Quran. Yes. According to the time, according to the books, Allah Almighty gave names.

In Surah Al Imran, verse 12: (?) say to those who disbelieve, you will soon be defeated defeated and driven into Hell, it says. Among the unbeliever armies mentioned here that will be defeated, aren't there some who will later become Muslim and turn back? It says directly, you will be driven into Hell. Am I thinking wrongly, sir? Now, if a Muslim army and an unbeliever army came face to face, and they clashed, the unbeliever's dead body is called a carcass.

The Muslim's dead is called a martyr. Now, are the two the same? No, they are not. Yes.

Their attacking Islam because of the covenants they gave Allah Almighty at first, their destroying Islam; their goal, because they bear a grudge against Allah, is to race to abolish His religion too. But however much they race, did they think that with (?) their mouths they would extinguish Allah's light? Allah will continue His light until the Day of Judgment. (?) He will complete it, He says. The religion has been completed. Inna ad-dina indallahi al-Islam. But it will continue. There are superstitions, superstitions will come out. Allah Almighty raises scholars to remove superstitions. And He has them remove the superstitions that entered the Quran.

And (?). We do not call anyone to account from a generation We did not inform, He says.

I wanted to ask for a prayer. We have a sister named Beyza. She had started covering, but being young, influenced by her school surroundings, she took off the covering. Her mother and father are very sad. They asked you to kindly pray. I kiss your hands, she says. Now of course we will pray. Not only for her. Allah Almighty... in this time we live in, because people undress and become naked, and the naked are envied, and the men's fault too, because they marry the naked ones, they get into trouble anyway, don't they, after 3 months, 5 months they go to separation and make them suffer (?). In this case, even if people see it from mother and father, against their own covenant what covenant one gave, you cannot know.

But how will you know whether one's covenant is good or not? By the life he lives, by the counsel he has taken. But a person may have been mistaken. Or he may have envied them. Goodness may be in his destiny, yet in a bad environment he may have followed may have. And this shows the degree of a person's ignorance. We pray: O Allah, protect the servants who worship Your Essence, protect them. Help the people who know Your Essence.

Those who uncover themselves in this time, with Your mercy, grant them to come to know the truth in a beautiful way. You pray according to the situation. If it is in her destiny, she will return. Otherwise they say something like this: Hey, so-and-so prayed and it worked! It was in her destiny, so it worked. Well, Hodja, then let's not pray at all. If it weren't for your prayers, what would We do with you, He says. Well, now prayers have turned upside down. A moment ago you said, if his destiny is such and such, then he will live his destiny. Sir, then let's not pray at all, let him live his destiny.

Now, he will live his destiny, but you too will get a reward. How will you get the reward? You see that people have gone astray. O Allah, guide them. Reform them. Look how beautifully you pray. If it won't happen, why talk in vain? Aha. You are not talking in vain. There is no prayer that is not accepted. If it is outside his destiny, it is not accepted. But you get a reward. For what? In the realm of the Hereafter you will see that there are many rewards. You will say to our Lord: My Lord, I did not do these. What is this? Back then you prayed for the servants I created. But this was not in his destiny.

That is why We did not show him, did not give him, the response to the prayer you made. Today, through the prayer you made for him with your patience, through your patience, you have earned these rewards, He will say. Because you treated the servants I created with mercy for My sake, He will give them reward. That is why we pray. The more we pray, the greater our reward. The intention, so much more reward. Because our prayer is always to direct His servants, Allah's servants, to Allah; that is our prayer. And to a person who does this, Allah Almighty will of course give reward. He will raise his rank.

Yes.

By oath, even if you stretch out your hand to me to kill me, I will not stretch out my hand to you to kill you, it says. This is between Abel and Cain, I suppose. Yes. He says it there. I fear Allah, the Lord of the worlds. It tells the story of Abel and Cain. There are two points I don't understand. One: Abel could have protected his body and his life, Allah's trust to him, for the sake of Allah who takes life. Could you explain the wisdom of this behaviour? In our religion there is obedience to elders. This obedience is the foundation of our religion.

One of the signs of the Last Day: a time will come when children will rebel against their mother and father, it says. When Abraham took Ishmael, he does not intervene at all to protect his life. Moreover, he says to his father: Father, tie my hands behind me.

My son, will you rebel against me, he says. No, dear father, he says. When it hurts, maybe, he says, I'll struggle. My hand might hit you somewhere and you'd be hurt. That is why, he says, tie my hands behind me. Now are you comparing these children, that is, this command of Allah in this verse, with the children of this time? And the children of this time are finished now. Very rare.

Second, sir: while explaining in the tafsir, this behaviour of Abel, you recalled Ishmael's submission, regarding obedience to elders. Ishmael acts in line with Allah's command. But Abel is tested with evil. But Abel is tested. Is one obeyed in this case too, she says. Now, here there is a wrong word of mine. You recalled Ishmael's submission. Regarding obedience to elders, Ishmael acts in line with Allah's command. Yes, in line with Allah's command. And what does Allah Almighty say?

Obey your elders.

When their old age is spent with you, don't even say "uff" to them, He says. Now here: but Abel is tested with evil. Is one obeyed in this case too? I suppose I couldn't understand this part. Cain: does Allah Almighty say to him, you kill this one and be tested with this? Because he did not recognise Allah's command, because he deified his nafs, because he did not know Allah, he acts outside Allah's command. Had he obeyed Allah's command, according to the verse that says, whoever saves one life is as if he saved all lives, he would not have raised his hand against his brother. He would not have betrayed the trust given to him.

He had already received the betrayal back then. Where? In the address "Am I not your Lord?" That is, in Surah Al-A'raf, wa idh akhadha rabbuka min bani Adama min zuhurihim wa ashhadahum ala anfusihim, in the verse "Alastu bi-Rabbikum". There he received the stamp. If I said a wrong word about his disobedience, I apologise. No, why would you say a wrong word? You say what you don't know; of course you'll say it. If it were a wrong word, why would you write it here? Yes. I felt (?) very much, may Allah be pleased with you, and I kiss your (?), she says. Peace be upon you, sir. Does inspiration also come to prophets, does inspiration also come to prophets, or does only revelation come to prophets? Then, making known to the Prophet the meaning of that revelation: how does Allah Almighty do it, so that that prophet can make its meanings easy and explain them to people?

This verse is general, I'm telling it now: to whomever We give knowledge, We give him wisdom, it says. Revelation is a knowledge, and much wisdom is given to him, it says. Wisdom is knowing where the end of the verses will lead. And whoever has been given wisdom has been given much good, it says. That is, always telling people what is good. With verses, with knowledge; don't the prophets do the same work? Yes.

Here: Hodja, when whispers come to my heart, I say the dhikr Astaghfirullah al-Azim and take refuge in Allah, but still I can't get rid of the whispers. And because of such bad thoughts in my heart I feel very ashamed before my Lord. How can we best protect our hearts from whispers? I kiss your blessed hands, she says. You say Astaghfirullah al-Azim, right? Keep it up. What will you say? Astaghfirullah al-Azim, Astaghfirullah al-Azim, Astaghfirullah al-Azim, and the fourth time: I seek forgiveness from Allah, the Mighty, the Generous, the Merciful, besides whom there is no god, the Ever-Living, the Self-Subsisting and I repent to Him. Keep it up like this.

After some time, after some time, you'll see that you've forgotten it, it's gone.

Saying it only once won't do either. You will keep it up.

Peace be upon you, sir. In Al Imran, verse 77: as for those who, for the right path Allah Almighty has shown people so they find the truth in the covenant, and their oaths, exchange them for a price, indeed these have no share in the Hereafter, it says. According to what we learned from you, no one changes their oaths to Allah, that is, their covenants. In the translation footnote books this verse is not marked as a wrong translation. But in the tafsir of this verse you wrote that this rendering is wrong. Now look, here there is this.

As for those who, for the right path Allah Almighty has shown people so they find the truth in the covenant, and their oaths, exchange them for a price: this does not mean his covenant. In the world, even a Muslim swears an oath and takes his oath lightly. When he takes it lightly, he has made fun of Allah Almighty.

This is what is meant here. Indeed, these have no share in the Hereafter, it says. That is, these have gone astray. But if a Muslim swears an oath, he fulfils his oath. What does he say? O Allah, if this matter of mine works out, I will sacrifice an animal. He does sacrifice it. He made a vow, didn't he? He sacrifices the animal. By Allah and by Allah, I will do this like this. You swear by the name of Allah. Then: oh, I was joking with you, and so on. When you swear by the name of Allah and take it as a joke, of course you have turned your back on Allah, you have taken His word lightly, you don't fear Him, you aren't wary of Him.

In the world, to satisfy your own pleasure or your own pride and arrogance, you talk as you like in the world. Did Allah create you so that you talk as you like? He created man most honourable. If you seek dignity and honour, it is with Allah, He says. a person's honour is keeping his word, being faithful to his oaths, doing good to people. Yes. Al Imran 77. Verse, let's look here now. Al Imran 92 86, we'll come back here once.

O People of the Book, why do you mix the right with the wrong and knowingly Does it say 77 there? 74, 74. 77 isn't wrong here. May Allah not misunderstand. As for those who, for the right path Allah Almighty has shown people so they know the truth in the covenant, and their oaths, exchange them for a price, indeed these have nothing in the Hereafter. (?). Here she has taken a wrong step, this place. It's right.

Peace be upon you, sir. At the end of Surah Al-Ma'idah, verse 5: whoever does not accept believing in Islamic rulings, his deeds have gone to waste. And in the Hereafter they are among the losers. Some are deniers for a while, but in the end they return to Islam. Do their deeds of that period go to waste? Now, what does it say here?

Let's read Surah Al-Ma'idah, verse 5. Surah Al-Ma'idah comes after An-Nisa, Al-Ma'idah, An-Nisa, Surah An-Nisa, Al-Ma'idah, yes. Which verse does it say here? The fifth verse. (?) Today good and pure things have been made lawful for you. Here, for some peoples, Allah made some foods forbidden. In the time of Jesus, too, many things were forbidden. I have brought you what is lawful, he says. Allah Almighty, with the Quran, says: We made many things lawful for you, He says. They have been made lawful. Only three things He made forbidden: pork, carrion and blood. These are what He calls filth. Only, you may eat enough not to die.

The food of those who were given the Book, like Jews, Christians and so on, is lawful for you, He says. You know: they are ritually impure, they are dirty, their food can't be eaten, what they slaughter can't be eaten, if one does that sort of thing, all these are forbidden, these were all turned into lawful. And now you could say something like this. Let me say it in your place. Maybe it doesn't occur to you. Well, let's say this man slaughters for his idol in the name of Allah, he slaughters. He slaughtered. And he invited you too. Yet those slaughtered in the name of Allah... those slaughtered for idols outside the name of Allah are not eaten.

Those slaughtered outside the name of Allah. He slaughtered it before his idol. He called you. And you eat it. You don't know how he slaughtered it. You don't know whether the sacrifice was (?) either. When you eat, do you say the basmala?

If he said the basmala, it became lawful for you, it was cleansed. That is why we say the basmala. Sitting at the table, we say Bismillah and put it in our mouths. When we say "in the name of Allah", it stands in the name of Allah. Deeds depend on intentions. Yes. It becomes cleansed. In this case your food is lawful for them too. The free women among the believing women and the free women among those who were given the Book before, on condition that you give them their dowries, to be chaste, not committing fornication, and not taking secret lovers, are lawful for you. Whoever refuses to believe in the rulings of Islam, his deeds have gone to waste, and in the Hereafter he is among the losers. Look, one must understand the verses very well. What does it say here? Whoever refuses to believe in the rulings of Islam, that is, if he passed on to the Hereafter without saying the shahada, if he passed away, it's in that meaning, isn't it? What does it say?

Whoever refuses to believe in the rulings of Islam, his deeds have gone to waste. All the good deeds they did have gone to waste, it says. In a verse too. Now, if you do this thinking he'll become Muslim later, Allah Almighty says: look, if he went without becoming Muslim, He says. He says it there. When you insist that he will become Muslim, after death, coming back to the world and becoming Muslim again doesn't exist. A person who has died doesn't come to the world again either.

Whoever refuses to believe in the rulings of Islam: he doesn't accept. And he goes to the Hereafter like that. His deeds have gone to waste. Yes. One must understand the verses well.

Obey Allah and His Messenger so that you may be brought to mercy, it says; with the word "be brought to" it seems to me like (?), sir. To mercy you may be brought, it says. Now here, the word "you will attain" is also possible. The word "you may be brought to" is also possible. Because in the face of the prophets and obedience to you, or those who tell you about Islam, if you enter Islam by the word they say, anyway in Islam the natural disposition is the disposition of Islam. Here you will have been brought to it, that is, by his word. But still, in fact, this being Muslim is in your own disposition. Now: obey so that you may be brought to mercy. If you turn back, here, in a sense, may He bring you to Allah Almighty's mercy; and I, He says, because you were brought to mercy within that mercy, that is, because you attained it, because you did what I said, I will admit you to My Paradise. But its most correct word, its definite word, must be "you will attain". (?) (?) this.

This "you will be brought to" also comes with various meanings. But you settle it with a single word. "You will attain", it says. There are many more mistakes like this in this Quran. Many. Which one will you examine? This has been examined over centuries. It was written over centuries. And its basis was written according to Zionism. That is, this is not the essence of the Quran anyway; that's what we're saying.

Sir, I have a 60-gram bracelet. My wife also has 40 grams of gold. We both bought gold with money we earned ourselves. They tell us everyone's gold is their own. We will give zakat, but do husband and wife count as one? Or is everyone responsible for their own zakat? I kiss your blessed hands. Now look, from what the woman earns there is a share for herself, and from what the man earns there is a share for himself, says Allah Almighty. Now in this case, if the woman's money accumulates separately from your money, zakat is not due from either of you. But if you combine it in one pot, that is, this: both of you, 60 grams, 40 grams, it's over 100 grams.

If you say we have 100 grams of gold, if you've combined it, then you will give what is above 82 grams as zakat. 100 grams: up to 82 grams it is exempt, after that the equivalent of the 100 grams of gold you will give. But the woman: this belongs to me. And when you say, these forty grams of gold belong to me, you have no zakat.

Fussilat, verse eleven, page four hundred seventy-six.

Let's see now.

Page four hundred seventy-six.

Fussilat. 78, 76, verse 11. In order. 11. What does it say here? In the form of smoke He turned to the sky, then to that which was in the form of smoke Smoke, to the sky that was in the form of smoke, He turned, to it and to the earth He said: Come, willingly or unwillingly. Both said: We have come willingly. What does it say here? What does this mean? What does it want to convey? We said come. Both said, we came willingly. Can you explain the part "come, willingly or unwillingly" in the verse? Well, it's very simple. This is Allah Almighty's art of creation. He tells us, creating is not hard for Me.

Now, Allah Almighty created with His knowledge. Willingly or unwillingly. No one can prevent what I create, He says. That is, what I create, He says, what I create is sound; it comes. When He says "unwillingly", there is no undoing of this, He says. There is no undoing of this. When I say "Be" to something, He says, I do it, I create it. That is, it's definite. Definite. That's why: willingly or unwillingly. Whether you want it or not. Because I willed it, I will create this place. I create, He says. That is, it is that definite. The greatness of His knowledge, Allah Almighty's power, majesty, and His command over matter.

Yes. Whether it wants or not. I do this with My knowledge, He says. I create, He says. There. That is its meaning. Now I will tell you something.

Recently we went to Eyüp Sultan and prayed. And I saw that above the (?) there was an image. An image. Look, let me show you the image here.

Yes. Here, there's an image, you see this, right above the mihrab.

This was made by Selim III, commissioned. By Selim III.

People have brought this up many times.

After some time,

the Diyanet put a plaque over it.

I'll show you the plaque here too, inshallah.

Let's do that too.

Let's open the thing here.

Allah Allah. Yes. After a while the Diyanet, over this, here, put a plaque and covered it. This place.

You've seen this place too.

Then here, one person, someone called Murat Bardakçı, a historian, a writer,

objected to this.

They removed it from here. The picture came out again. The Diyanet couldn't hold out any longer. When people got involved on social media, it removed that too.

Now, here there's an article.

They say it looks like a priest.

Because it looks like a priest, this, its picture, let's cover it. But they don't say the real nature of the matter.

They try to cover this up with word games.

In Islam, prayer facing an image is not permissible.

Facing it, those behind the imam praying, their prayer is void too.

But for those who don't know, deeds depend on intentions.

Now, in our religion, images, some images, even if they are in a room, in that room you can't even pray without covering those images. For example, pictures. Because it's an image. In our religion images are memnu, it says. Memnu: forbidden. Only where it is necessary, in urgent situations, you can use them. In the face of necessity.

In your ID card. In your passport. On the money, it says. Oh, I don't accept money either. Come on, accept money too. You carry it in your pocket, because it's covered. In this case, in which mosque will you be able to show me an image?

And it doesn't matter whether the images are necessarily human images. For example, the Hindus used to worship the Apis bull. Where there is such a picture of a bull, you cannot pray. There were (?) to the sunrise, they would (?) the walls. Such pictures, that is, pictures of the objects idolaters worship, when they are displayed there, you cannot pray there. Only by covering it can you pray. Or you take it down, turn it around, (?) hang it again. Do whatever you want. You, in the mosque of Eyüp Sultan, the apple of Turkey's eye, in a place that (?) the visiting place of all people, you come and put this here.

Selim III made this. I don't even imagine that he made it and put it there. Now, do you know what burns me inside?

The enemies of religion, and even into the Quran entering with ideology, explaining verses by accusing Allah, following the words of such people, and objecting to the picture I showed a moment ago, and making the Diyanet a target of their tongues and having it taken down from there, that burns me inside.

We are Muslims. A few people's enmity toward religion, within their ideology, taking these seriously, even though most of Turkey is Muslim, of 82 million, at least 84 million, at least, again 75 to 80 million are Muslims. Although being Muslim, since in our religion it is not permissible with an image, this, these men, the Diyanet too, taking it lightly, look at how they talk, what it says here.

Think of it: on the pediment of the mihrab, a crowned priest's face hidden, the sultan at the same time also bearing the title of caliph of the Muslims, doesn't see it. In the 2 centuries since the mosque was opened for worship, the Ottoman scholars who came and went don't notice it either, but when one or two more, one or two more threw out such a nonsense, and the matter went as far as threats that the mihrab would be destroyed, the Presidency of Religious Affairs, instead of explaining to the ignorant that the rumours are nothing but nonsense and trying to teach the truth of the matter, prefers to cover up a work exactly 223 years old, it says.

This scandal in the Eyüp Sultan Mosque shows perfectly that paranoia in some circles has reached its peak, and that, unfortunately, the culture that has come to crawl on the ground, even sunk into the ground, has been replaced by a dark bigotry, a boundless ignorance and lack of insight, it says. Here he defends this. So in this case, this was a picture of a priest, and it shouldn't be placed there. A picture of a priest. They twist the words completely. They turn it upside down.

For me, the picture there being of a priest doesn't concern me. It doesn't concern the scholars either, for me. Even if it were a picture of the Prophet, it wouldn't concern me. The only thing that concerns me is the verse of Allah. If pictures are forbidden, and if in Surah Al-Baqarah, verse 144, He has me turn my face toward the Masjid al-Haram, then a human image being in front of my face concerns me. I don't stand for prayer facing that picture. Those who come there, since they pray without knowing, there is nothing on them. But if knowingly behind that imam prayer is performed, prayer cannot be performed there. What concerns me Allah's verse concerns me. This is how this way, in ignorance, passing it off as a matter of culture, he has the picture placed there for you as if it were right.

I was a child. 10 or 11 years old. A fashion came out for women. Women used to wear long, down to the knees. This year the fashion is below the knee, two fingers. Then above the knee, that is, knee level. The next year it was one finger above the knee. Look how it opens up, look. And today, going on like that over time, they stripped women stark naked. Today you put that image there. Tomorrow, just as you worship Jesus in the church, you bring his picture too and put it there. This is a habituation.

Yes. Are they having the same debates about Hagia Sophia? The dome of Hagia Sophia too now, Mary's, Mary and Jesus (peace be upon him), now, if this is a work of art, we have nothing to say against the work; the work has its place. Where? The museum. The memento of Selim III: go and put his work there, you, putting it above my mihrab, at the place where you say, turn to the Masjid al-Haram, which is my Lord's command, how can you bring that image in front of me? Don't go there, don't pray. Isn't it a pity for these people? Fine, I know this and I won't go anymore.

But coming from all over Turkey, the Prophet's (?) stayed as a guest in the house of the noble Companion, where he stayed and slept, and the Prophet said, you will sleep upstairs, and he said, I cannot sleep above you, and spent the night on the stairs; a Companion built the mosque, the mosque next to it; can it be spoiled like this? So we know nothing about Islam. Or else we are afraid of some people to live Islam.

We are free people.

We are in a state governed by secularism. Everyone is obliged to live his own religion. No one can humiliate anyone. To you your religion, and to me mine.

In this case, those who force on me immorality, so as to turn my religion toward them, who work to corrupt our prayer in the mosque, and in this way, against the enemies of religion, our keeping silent, before Allah we have no answer to give.

Its answer belongs to our Lord. But we want, if we are Muslims, some trained... There are hodjas of Zionism under the guise of Islamic hodjas. We want to weed these out from among us. Let us recognise them by their clear talk. And in this way let us try to live our religion. Anyway, nobody goes to prayer anymore. Worship has been completely stripped from the young.

May Allah make our end good. Everyone, we are all responsible. As Muslims. All of us.

This is not my duty alone, it is the duty of all of us.

Since we are Muslims, we must live as Muslims, Islamically.

Stay well, be entrusted to Allah. For the sake of Allah Almighty, Al-Fatiha.

Amin.