Talk of 25 April 2026

With Allah's permission, watch us.

Whoever is talking, talk quietly. Whoever is speaking, speak quietly.

Go to the other side and talk comfortably.

Here there are quite a few questions.

Saf does it start at ten? Give it here. Peace be upon you. Is Mustafa Hacı Aleoğlu here? No. He says Surah As-Saff, verse 86. Surah Saf, yes, Saf, Saf, he says. As-Saff, verse 86, yes, As-Saff 10. The other one, As-Saff 86, is correct; we As-Saff from Saf 10. What does it say? O you who believe, the trade that will save you from a painful punishment, shall I show it to you, it says. Yes. Allah Almighty.

Shall I show you a trade that will save you from a painful punishment? What is he asking about this? First of all Allah Almighty will tell us. And we will open it up for you, won't we? That's right. A painful punishment. Let's see which one our Lord means, a painful one, Hodja. You believe in Allah and His Messenger. You believe. If you strive in the way of Allah with your wealth and your lives, if you only knew, this is better for you. Yes. Now, like a riddle, Allah Almighty's question: first, what is He asking you? You will learn this. Within that question Allah either tells you what you are to do or does not. Or He tells you that what you will do is the best of trades.

What is this best of trades? You believe in Allah and His Messenger. The finest trade is Eşhedü en lâ ilâhe illallah ve eşhedü enne Muhammed and His Messenger. You became a Muslim. What did you become? Above some things they made up and called religion, within the religion of Islam, outside the verse İnne'd-dîne indallâhi'l-İslâm, you rose above them. There, you made a fine trade now. A fine trade. Then, you believe in His Messenger: when you say the testimony of faith, you can believe in His Messenger. Then, if you strive in the way of Allah with your wealth and your lives, your wealth and your lives on His path.

This striving, this jihad, does not necessarily mean going to war. For example, helping a Quran school, taking a poor stranger by the hand and lifting him up, with the blessings Allah has given you, taking your brother in Islam by the hand where he has fallen into hardship, these are jihad in the way of Allah. Their purpose is an investment in the hereafter.

Your worldly trade only feeds and gives drink to this body He entrusted to you. And the money left over: death is real, inheritance is lawful, it says. What is left behind you leave as lawful. And you will not have taken anything to the hereafter. Now, is the trade you do in the world the same as the trade you do in the way of Allah?

Well then, Hodja, let's give up worldly trade. But if you give up worldly trade, you can't do the trade of the hereafter. What does this mean? O My servant, I gave you your sustenance. I gave you a trust. And to feed that trust I opened a way of trade for you. On that path of trade you fed the trust I gave you, these bodies are a trust to us, you fed them and also with the money left over you carried out what I told you. That is the trade, both worldly and otherworldly, the good deeds you have done are sowing and reaping the field of the hereafter. Yes. Hacı Oluoğlu, that's how it is. It's a pity: a word that Allah Almighty is going to ask, you can't answer it before He asks. Do you know more than Allah?

What does it say here? Open this, read the verse that follows to me. Say, Hodja, what is the trade here, what does Allah Almighty say after this? If you separate the verses from one another, you can't cope with it. Though each verse on its own guides a person. But like this, "shall I tell you of a trade", He says, a good trade, there you will wait. Even if you know, you will wait. Yes. Surah Sad, verse 86. Bayramiye (?) says. In Saf, in Saf, 87. There are verses 60 too.

Bayramiye (?). No, it's in Sad. Surah Sad. Surah Sad on page 457.

Yes. Sad, Surah, verse 86. 86. Yes. Here: My Messenger, say: for this I ask no payment from you, and I am not one of those who appear other than they are, he says. What does this mean? My duty is to tell you the verses Allah Almighty revealed to me. I am a messenger of Allah, and while telling you this, I ask no payment from you, he says. My reward belongs to Allah, he says. Yes, the reward belongs to Allah. Allah does not call anyone to account for what He has not made known. In that case, when our Lord sent us into the world, we were in darkness. Isn't that so? What were we to do?

We came here, but what is our duty here? So Allah sends us prophets and books to light our way. So there is One who created me. One who created me says: this is My messenger. To light our way, with His mercy, with Allah's compassion, to light our path, he shows us the way. Every such guide other than the prophet asks you for payment. But Allah's prophets, His messengers, ask you for no payment. Their reward belongs to Allah.

Yes. What else does it say? Look, it continues there. It doesn't stop with that.

And I am not one of those who appear other than they are, he says. This verse says the following. It is a hadith. The hadith points to this place. Either appear as you are, or be as you appear. As you are when alone, so be among people. As you are among people, so be when alone. Don't be two-faced.

Islam is against two-facedness. You will be completely upright.

Yes.

He's probably asking about verse 60 of An-Nisa. (?) On page (?). Let's see. 69, 85, 87. 60.

86?

Verse 60. Verse 60. Yes, here.

What does it say? Look here. To what was sent down to you and to what was sent down before you; what does this mean? Allah Almighty means the prophets. To what was sent down to you, to the Book I sent down to you, and to what I sent down before you, to the books I sent down to them, well, a book, or if there was no book, to the prophets, telling His servants the commands they were given, that too counts as sending down. Because whatever Allah said in pre-eternity, it is the same in eternity. You will find no change in Allah's word. Only, compared with the word He spoke to the first people, the word He speaks to people now explains its duty more clearly, in a clearer way, to people.

It is all within the same verses. That's why those who can't understand this say there is abrogation in the Quran. Whoever says this either says it on purpose or says it within some ideology. Or he doesn't believe in Islam, and even heard it from someone else and says so.

There is no abrogation in the Quran.

Allah Almighty says: do not marry polytheists. Look, polytheists. Who are these polytheists? Those who recognise neither Allah, nor prophet, nor book. Those who worship idols. The People of the Book after that, in the next verse He says you may marry from the People of the Book. Who are the People of the Book? They know Allah but associate partners with Him. They also know their Book. With these you may marry, He says. Now a person who can't grasp the polytheist and the unbeliever says, look, this verse, these were abrogated. Don't marry this one, marry that one, He says. Don't marry this one, He says, but marry that one, He says.

Well, the polytheist is one thing, the unbeliever another. The polytheist, He says, don't give your children to them and throw them into the fire. There is a verse. They call you to the fire, He says.

Now, the one Allah Almighty says not to marry, that polytheist, does not recognise Allah, does not recognise a book, worships idols. Well, one who knows Allah, associates partners and believes in a book, are they the same? You can't grasp this. You say there is abrogation in the Quran, Allah'ı sıfatlar (?). Whatever Allah said in eternity, whatever He said in pre-eternity, it is the same in eternity. His word, never (?). Well. There. In verse 60: those who claim they believe in what was sent down to you and what was sent down before you, have you not seen those who claim this, He says. They say "we believed", but let's see what they do now.

Although they were commanded not to believe in taghut. Who is taghut? Taghut is Satan. Others are two-legged humans. The two-legged one is taghut too, he is Satan too. A man like Satan. Although they were commanded not to believe in them, before taghut they want to seek judgment.

Today, in the name of human rights, they go to seek judgment before non-Muslims, to court. And in my own homeland, if they wrongfully put me in prison with lying witnesses, even if I had a hundred thousand proofs in my hand, I wouldn't go to unbelievers, to an unbeliever's court, to seek judgment. Well, look, this is what it says anyway. What does it say?

They want to seek judgment before taghut. Yet Satan wants to lead them far astray, He says. And he so nicely makes even the one in the right look wrong and increases his rebellion. Well, how nicely he does it.

Nobody knows our religion.

May Allah be pleased with the young ones, they ask, we explain. You will ask, we will explain. We don't know our religion. We don't know the verses. We have no idea of that bright, luminous path our Lord has shown us. Everyone has taken up a path of his own. Each lives the finest Islam in his own way. Well, (?) there are 2 or 3 billion people in the world, then there would be 2 or 3 billion religions of Islam. The religion of Islam is one. We are obliged to follow Allah's word. Yes.

Let me see, is there anything else?

With the complete submission mentioned in Surah Al-Ahzab, verse 56, How should one send blessings and peace? I kiss your hands, he says. Al-Ahzab Surah, verse 56, on page 425. Surah Al-Ahzab, verse 56,

page 425. This is a wrongly explained verse. First let me read you the mistake. Where is the mistake?

As we always say, this book is not a book written with Islamic thinking.

Here, in this book, there are words belonging to Zionism, I mean words belonging to ideologies, there are words. Except the Arabic text of the Quran: that is the truth. No one can change a single dot of it, because its guardian is Allah. Yes. Allah and His angels send many blessings upon the Prophet. O you who believe, you too send blessings upon him, öten bir teslimiyetle olan (?). Look now, what does it say here? May Allah reform them, let's say it that way. Allah and His angels send many blessings upon the Prophet, it says. They will make Allah Almighty, too, send blessings upon the Prophet.

Upon a servant Allah created, whom He raised and created to see His Essence in His Essence, Allah would send blessings? Allah Almighty has no need to send blessings upon anyone. This is Allah. He is One in His Essence.

Whereas Allah's angels send many blessings upon the Prophet, it says. Right. Otherwise Allah does not send blessings upon the Prophet. He does not send blessings. What is the salawat? Allahumma salli ala sayyidina wa nebiyyina Muhammedin ve ala alihi ve sahbihi ve sellim: may Allah's peace and mercy be upon you, O glorious Prophet, he says. Well, if Allah, too, Hazrat Muhammad, you think about what this means. Allah would cease to be Allah, and Muhammad would believe in another god and send blessings upon him, Allah forbid. It is both a betrayal of the Prophet and a betrayal of Allah. Well, they've always played around with the fine points.

Yes, what is complete submission? People say it with their tongues but take it lightly in their hearts; a person says it with his tongue and denies it with his heart, like the hypocrites.

Whoever, inside and out the same, from the heart with love and affection, sends blessings upon the Messenger: in the hadiths of the Prophet (peace be upon him), wherever in the world you are, when you send me a blessing, the angels on duty bring that blessing to me at once. But in Medina it is as if you sent the blessing directly in front of me. How beautiful.

Complete submission: from the heart to Allah, with submission, sending blessings and peace upon His Prophet. Yes.

Anything else? Is anyone saying something here? Selim, are you going to say something? Is there? Here: the word Esma'ul-Husna, is it one of Allah's names? Some say this word is one of Allah's names, and even that it is within the prayer of the Greatest Name. How true is this? I kiss your hands, he says.

Esma'ul-Husna are the 99 names of Allah Almighty, the great names. All of them are among Allah Almighty's holy names. Each name has a meaning.

The prayer of the Greatest Name is not among them. But one word of the Greatest Name is here. One word of the Greatest Name. Because the Greatest Name can't be compared with a single word. Look, he says the prayer of the Greatest Name. There is no prayer here. Here are the names of Allah Almighty.

al-Mutakabbir, al-Khaliq, the 99 names, these Asma Husna, but there is also one from the prayer of the Greatest Name. All of it is in the Quran; the whole of the Greatest Name is in the Quran.

Do you know it, Hodja? I know the Greatest Name.

But even if my head rolls, it isn't said.

The Greatest Name is given only to people who won't say it anyway. Well, what if you said it absent-mindedly? You can't say it absent-mindedly, but you could say it unknowingly. For example, let me tell you about myself. My Lord made known to me the prayer of the Greatest Name. I didn't know it was the prayer of the Greatest Name either.

I came. These know. In Ankara, may Allah have mercy on them, I told Hasan Hodja and Cahit Hodja. Doesn't he know the Greatest Name, but what it is.

At night the Prophet came. What have you done, he said. What did I do, I said. Why did you tell it, he said to me. That was it, he said, the Greatest Name. Come, he said, I'll have Allah forgive you, he said. We went together. something like a glass dome appeared, he went inside it, he prayed inside, and I said amen amen. Then in the morning I said to those two people, I told you something yesterday, what did I tell you? You don't know, we forgot, they said, and they left. Yes. I know the Greatest Name. Well, why don't you use it for yourself? We have authority in this way: when you are in great distress, when you fall into hardship, when you need to ask for help, you may say it.

At no other time. I said to my Lord too: what if I use this for myself, I said. Don't We know that you won't use it for yourself, He said. Yes.

Page 89, in Surah An-Nisa, the explanation of verses 78-79, I couldn't understand it, he says. Surah An-Nisa 78-79, let's see. 89. On page 74

how many? (?) 78-79: wherever you are, death will reach you, if you like, even if you leave the world, He says, if you go to the remotest corner of the universe, We will still find you there, He says. Allah, who holds the universe in seven layers of sky without pillars in the void, Allah who controls everything He created at every moment, would He not know where you are? He is present and watching before us at every moment. In this case, wherever you are, in the verse: when the decree of the Truth comes to pass, not an hour earlier, not an hour later, He says. This supports that verse. Yes, wherever you are, wherever you are, death will reach you, even if you are in strong and solid fortresses, even if we were seven layers deep beneath the earth.

If some good touches them, they say this is from Allah. When some evil befalls them, they say this is from you. All of it is from Allah. What is wrong with these people, they just don't understand a word, He says.

Now people pray. In return for the prayer, if it is within his destiny, Allah Almighty gives it to him. He says it is from Allah. If he meets with some evil, out of enmity toward someone he says: you did this to me too. He doesn't say that this too is from Allah. Because good and evil are from Allah. A person's curse, if it is within your destiny, takes effect. If it is outside your destiny, it doesn't.

And you pray for evil as if you were praying for good, He says. In this case Allah Almighty, as a mercy to His servants, knows within their destinies what they will do and say their whole life long. There is not a single living being coming until the Day of Judgment whose doings We do not know, He says. In that case you knew the good was from Allah. Why did you throw the evil onto Ahmet and Mehmet? Don't throw that either.

If a person's curse on you is in your destiny, it will take effect anyway. Someone will be the cause and it will come to you. So it was in your destiny; isn't that from Allah too?

If you wronged him, for that wrong you will both suffer that calamity and commit a sin, and you'll answer for it in the hereafter. But in that calamity, even if it came from someone's curse, if you say "it is from Allah", you'll get off the hook. You'll gain reward, and your due from him, without touching your reward, Allah will give you. Yes. Everything is from Allah.

Doesn't He say good and evil are from Allah? Yes.

Yes.

The good that comes to you is from Allah, He says.

The evil that befalls you is from yourself. We sent you as a messenger to mankind. And Allah suffices as a witness, He says. Didn't they throw filthy tripe on the Prophet? Didn't they make his feet bleed in Taif? Unbelievable, isn't it? Didn't Abu Lahab slap him? His uncle. But he accepted all of it.

Such a soul. He surrendered all of it to Allah and said nothing to any of them. Gabriel the Trustworthy: Allah Almighty sends His greetings. If you wish, He will destroy this Taif, he says. O Allah, he says. These people did not know. Forgive them, he says.

Through the Messenger of Allah's dua satırına (?), Iran's fire-worshipping throne was brought down by the people of Taif.

Yes. That's how it is in 78-79. Wait, let me see. Now somebody here asks something else. Hodja, can a lady friend of ours, our sister, who has no guardian at all, even once, can she perform the obligatory Hajj alone? She can't. According to Islamic creed, it is not necessary that she herself have to go there. Since she has no one, she will send someone in her place. He will both take on and perform the Hajj, and that person will benefit too. The reward will be even greater. To go to Hajj, a woman must have her father, her maternal uncle, her paternal uncle, her sons, her husband's sons. She can't go with anyone else.

A hodja himself, from Çiğitli (?) probably. He was from Çiğitli.

A woman wants to go to Hajj. She tells the hodja. She says: will you keep me in your marriage until I go to Hajj and come back? I will, he says.

This isn't a tale, mind you. I'm telling you what I lived through.

They go to Hajj and come back. One day they stay with me as guests. The woman complains to me about the hodja. She says: our agreement was this, she says.

He was going to keep me under his marriage until I went to Hajj. Now we've come back, she says, and he won't let me go, she says. I won't let you go, he says. Is this right, she asks.

I said to the man: you are a hodja; in a verse Allah Almighty says, if your wives don't want to stay under your marriage, don't hold them by force, I said. Now either believe in Allah's word, or (?) follow your ego, keep the woman in your hand.

Yes. They left; what happened, I don't know.

That's how it is. We for material things, for fame and glory, so that people will like it, we don't compromise on Allah's word. If we are Muslims, we will pay attention to Allah's word. We will live by it.

She may not believe me because the hodja said so.

She goes and asks someone better, more learned. But in our time there are many men who will give you a fatwa saying you can go.

First of all, sign up with the Diyanet and it will send you.

The private ones, the services that take you to Mecca and Medina, go to the private ones. They'll snatch you up in no time. They'll sign you up right away. But our religion has forbidden this. Why has it forbidden it? A woman will eat from the hands of her husband, her sons, her maternal uncle, her father, her paternal uncle. She will receive from them. She can't receive from someone else.

It is forbidden.

Pay attention now. O wives of the Prophet,

when you ask for something, He says, ask from behind a screen. Don't raise your voices too much, so that toward you (?) doesn't happen, He says.

From behind a screen. Who will you go with? On your own. Yes. You'll do both good and evil. Allah has closed off the evil. Say it.

Of course she goes with her brother. She goes with her brother.

Yes. Marriage between them isn't possible.

She goes with them.

Four questions came. Let's see where they are.

Sir.

Peace be upon you, sir. Did we ask to be the community of the Messenger of Allah? The souls of every people were created from the soul of their own prophet. I thought we couldn't have asked while we weren't even created yet. I kiss your blessed hands, he says. Indirectly all people, from our father Adam on, our father Adam included, were all created from the soul of the Prophet. Because he is the first human created. If the prophets' souls were created from his soul, the prophets' souls in turn are the souls of the peoples. In fact, all of them are from the soul of the Messenger of Allah. In that case the souls created in the (?) realm, in Surah Al-A'raf, verse 172, when Allah Almighty was to make a covenant with each one at the time, the times themselves: at which time will you go, our Lord says, and shows people the times.

Just like a screen, a screen. We (?) a screen like this. You choose a time you like yourself. They showed you the time of the Prophet too. You didn't go. People of this time all saw it. None of them went. Those before us wanted the time before us. How do you know, Hodja? I know my covenant.

I saw the time of the Prophet too. But there was blood, war, hunger. In this realm, here, there is openness, nakedness, lust.

I said to Allah Almighty, let me come in this time. And my Lord protects me. Come, He said, there are times when people fly in pairs in the world. Come from that time, come like a (?), go, He said. And I said to Allah Almighty, let my rank be high, let me come in this time. But, He said, if you come in this time you'll slip. You may well slip. Protect me with Your mercy, and take my soul before I slip, I said. There, Surah Al-A'raf, verse 172 is this. Destiny was written there. Otherwise he promised Allah, and having come here no one can go back on his word. No one can ever undo that destiny again.

They've always explained the verses wrongly. Because they don't know this place. They haven't seen it. They write from imagination. If you explain this, they say, you become a fatalist; go a bit further, they say, well, a Sufi, then a fatalist, then a Mu'tazilite, an unbeliever, a Mu'tazilite not an unbeliever, but you drift into unbelief, he says; a Mu'tazilite no religion, nor in Allah, nor in (?), I mean, he's neither an unbeliever nor a Muslim, he's in between, Mu'tazila Um, what does this say here, isn't it? You wanted to come in this time, you wanted the people living in this time. Everyone chose the time he would like.

chose. Now if I took you to 800 years back among the people then, you couldn't get along with them. You couldn't communicate. So Allah Almighty left it to people, according to their own wish and desire, in which time they would live well, live willingly and prove themselves: those conditions He left to those people. That's why Allah forced no one. Everyone chose the time he would come by his own wish and desire. And in that time, getting along well with those people, by the deeds he does, his own inventions, earning reward and sin in the world, having proved what kind of person he is, he will go.

Otherwise, if Allah had sent you here to a time you didn't want, then Allah Almighty would be blamed. He would have done injustice. To a time you didn't want, a time you'd struggle in, you must go to this time, He'd be saying. There's no such thing. He left everyone free in his own will. Yes.

Peace be upon you, sir, he says. My question: do the glorifications and blessings we recite as our lesson have a disliked time? Can we recite them at any time? May Allah be pleased with you. I respectfully kiss your blessed hands. They have no disliked time.

Then, if there were a disliked time, I mean if the lessons we recite (?) had a disliked time... when you begin something, say the basmala: Bismillahirrahmanirrahim. That too is a lesson. Bismillahirrahmanirrahim, Bismillahirrahmanirrahim is a lesson too. You are remembering the Most Gracious, the Most Merciful. Sir, in this case only prayer, performed as worship, carries responsibility in the disliked time. That responsibility: there are sun-worshippers. But in our religion one time doesn't leave before the next one comes in. Deeds depend on intention. According to the verse, you save the day. How beautiful.

Worship of Allah.

Peace be upon you, sir. Could you open verse 30 of Al-A'raf, Olcay Efendi, okay? Let's open it. How should we understand the partial will in man? May Allah be pleased with you. The partial will in man you will understand by the decisions you make. (?) Which one is it, Surah Al-A'raf, 30? 168-170. Al-A'raf 30, 163. 32. Say: who has forbidden the adornment and the pure provisions Allah created for His servants?

Thirty?

Over there. This is a wrongly explained verse. This one was nice too.

The verses? All of them are beautiful. Let me just say this much. Since I've read that far, let me explain that to you. Allah Almighty gave us pure foods, didn't He? For example, at our table we sometimes make tomato salad, don't we? Tomatoes, cucumbers, onions and so on, a nice shepherd's salad. A man comes and drinks alcohol with it. Who made that pure provision forbidden to you? Who made it forbidden? Well, he is responsible for that. Yes, now let's leave it. This 30th verse, let's open it. (?) let me look. He guided one group to the right path. Now here, first of all, Allah did injustice among His servants: one group He guided to the right path. Well, who created these people? The Creator guided one group rightly, so why did He leave the other group to itself?

Always onto Allah they've attributed qualities, they've ascribed the servant's deed to Allah. The servant commits the crime, the judge goes to prison; they throw the judge who gave the sentence into prison. One group He guided to the right path, and another group deserved going astray, I mean they are people of hell, because they took the devils as friends instead of Allah. Even so, they think they are on the right path. If You guided one group to the right path, and the other deserved going astray, You should have guided them to the right path too. You should have guided them too. They are Your servants.

Yet there is no "guiding" here. They use the word "guide" only to attribute qualities to Allah. Allah shows man the way. The will is in man. He either takes the path Allah has told him, or goes the opposite way. One of two paths. One the path of paradise, one the path of hell. Allah shows you the way. He lights up your way. He invites all His servants to the truth. The door of repentance is open until a person dies. You leave this aside. You lead them into going astray. Lead one onto the right path. If You took that one, take this one too. To guide is something else: it is taking him by the hand and leading him.

Or it is showing him the way. To some of them. And if You show the way, why don't You show it to this one?

You can't attribute qualities to Allah.

That is not guiding.

Look, what do we say in the correct version? One group found the right path. On the path Allah showed, one group found the right path. The other turned its back and left. Well now, is there any fault of Allah here? This goes back to Surah Al-A'raf, verse 172: in that verse one rebelled against Allah, and one said to Allah, yes, You are my Lord. When they came into the world, those who had said to Allah Almighty "You are my Lord" say the testimony of faith, because that is their nature. And those who denied Allah, even if you say the testimony of faith a hundred thousand times, they'll say the opposite three hundred thousand times.

Because that is their nature. No one can leave his nature. He can't change his destiny. He rebelled at the start. There it is, Surah As-Sajdah, verse 12. We came, we saw. Is there a return to the world, they say. Even if We sent you back not once but several more times, you would do the same thing again. The reason is in their nature. If you are an apple seed, you'll become an apple tree and give apples. If you are a pear seed, you'll become a pear tree and give pears. If you are a zaqqum tree, you'll take zaqqum and give its flower. That is your destiny. You can't step outside it. And you don't know what your destiny is.

So turn to the word of the Truth. Yes.

Allah leads no one astray. Allah wills hardship for no one, wills injustice for no one. Allah calls people to the truth, to what is right, to mercy. Yes, you've made Allah a tyrant. You've made Allah discriminate among His servants. The Quran isn't written like this. These are against the spirit of the Quran. One of the topics discussed on a television channel: for couples divorced in court, the religious marriage isn't considered dissolved; she is still considered his wife by the religious marriage, they say. What is the truth, sir? I respectfully kiss your blessed hands. Now what does he say? I didn't quite understand here.

Peace be upon you, sir. Among the topics discussed on a television channel: for couples divorced in court the religious marriage isn't considered dissolved.

If they divorced in court: Allah Almighty says, take (?) as witnesses. Today the state's laws in force are the (?) witness. These people divorced. She is still considered his wife by the religious marriage, they say.

This is a religious marriage. These are marriages too, but lawful, I mean, until the civil marriage takes place, so that when they meet each other with a religious marriage it isn't counted as fornication, we also perform our religious marriage. Now in a religious marriage, if the man won't divorce his wife and the woman wants to leave, the woman, according to the verse: don't keep your wives under your marriages by force, He says.

Now in this case Allah Almighty: a woman divorced through the official channel is also divorced in her marriage. If the woman doesn't want it. If the man set out to divorce the woman and the woman wants her husband, since He says take (?) as witnesses, here, since the state's laws are in force, she is still divorced.

The hodja marriage: those men, when a man to his wife three times, leave this thing, the religious marriage, I said religious marriage, and the civil marriage too: three times, you are divorced from me, divorced, divorced, when he says that, the woman is divorced.

The man has this authority.

That's why here too there is an official situation.

Under a hodja marriage, whom, which people will you gather to marry them off? And a hodja marriage is until the woman and man marry each other, or they pass as lawful to each other. Even without a civil marriage they are husband and wife. But now there are the state's laws. According to the state's law it gives you a guarantee. Since it gives you a guarantee, the validity here is the state's law.

In civil marriage, a hodja marriage until they get married, so that there is no fornication between them. They are husband and wife. But the real validity is the state's marriage. It announces it. There are official laws saying they divorced. Well, the hodja too. In a hodja marriage, which of them will come and say, yes, he divorced her, and give her a proof in her hand? The verse is explicit. What does it say? Take (?) as witnesses. Well, witnesses. So the state's laws are valid. Yes. And according to the verses that is how it is.

We are ending our lesson. Are there any other questions? There are three more. It's time. We'll do the journey by plane, the passengers too, we'll send them off. Let's see.

Do we start here? On a television channel, among the topics discussed, the couple divorced in court, not here: page thirty-nine, An-Nisa ninety-seven, could you open the verse? Page thirty-nine, ninety-three, this, sometimes we see it the wrong way round.

89, 91, 93, 97. To those who wronged themselves, the angels, while taking their souls, say: what did you do?

Who are those who wronged themselves? Those who die as non-Muslims. Those who die as sinners. Which verse does this verse support? Surah Al-Waqi'a: when the soul reaches the throat, then turn it back back, He says. When the angels take their souls, they strike their faces and backs, they take them striking again and again, He says. Now here, those who wronged themselves: the angels, while taking their souls, what did you do, they say. They answer: we were helpless on earth. And the angels say: wasn't Allah's earth wide? You should have emigrated, they say. So their shelter is hell. What an evil destination that is, He says.

Allah Almighty says to people in His verse: if somewhere you can't perform your worship, Allah's earth is wide. Emigrate, He says. Where you go, you'll be met better, received better. Your livelihood will be better provided, He says. Doesn't Allah know? There is not a single living being until the Day of Judgment whose doings He doesn't know. According to (?), He gives you this authority. You say, I am helpless on earth.

These are the states of people who are the people of hell. They take their souls striking them on their hands, their faces, their backs. What else does it say here? Verse 97. Leave it, go on.

The seven heavens stand without pillars. It is said that their shape is likened to an egg covering all seven layers. Is this true? I have no interest in matters like looking like an egg or like this or that. The seven heavens are made one upon another, heavens without pillars. I don't know what the egg is like. But the earth may resemble an egg. Let me say oval. That isn't like an egg either. It's even rounder. A bit tilted, then it turns around its own axis. And this tilt produces the seasons,

while it turns around the sun.

If we recite a prostration verse during the disliked time, is it right for us to prostrate right away while it's the disliked time? When you are going to prostrate, when you recite the prostration verse, it is good to do it right away. But if it's the disliked time, don't. Don't prostrate. It isn't required to prostrate right when you recite it.

Do it after the time has passed. Or do it when evening comes. When the sun has declined a little, at noon (?), do it. If the sun has risen in the morning, do your prostration forty-five minutes later. But do it. Don't leave a gap. Yes. Don't do it in the disliked time. Because it is an act of worship. You will fall into prostration. As you go down into prostration you'll say Allahu Akbar. You won't raise your hands to your ears. You'll go straight into prostration. After saying Sübhâne Rabbiye'l-a'lâ three times, Semi'nâ ve eta'nâ gufrâneke Rabbenâ ve ileyke'l-masîr, and you get up. You get up directly.

(?) Peace be upon you, be entrusted to Allah. We have guests too. We'll get them to the plane. Stay well. Lillahi Teala'l-Fatiha.

Amen.