Talk of 27 June 2026

Is he asking about this? There are a few more questions above, sir. Huh? There are a few more questions above, sir.

This one? There are one or two more questions, sir. You're further down from here, sir. The question is below number 35. It's another one just below this, sir. Sir, look, there's something here. There's a mark, sir. There's a mark. Look, there's a mark here. Do you see it? This one has no mark.

Veset Misafir asks: can zakat be given to courses? That is, collected for students, for the courses — is that allowed?

Deeds depend on intentions.

Zakat cannot be given to donations for courses. For example, you're collecting donations for a mosque; you can't give zakat to that.

A student is learning the Quran, he is in need; you put it into his hand, or if he's a child, to his guardian you give it. Courses — when they say we teach students, give us money, to such a person you can't give the money. You must know the student personally. If the student is of age, you give the money to him; if not, you give it to his guardian. That's the rule. Yes. Hodja, it says here: why don't you continue your broadcasts on YouTube? Why don't we continue? Sir, live broadcast. Doing live broadcasts Yes, on YouTube. You aren't doing live broadcasts. Is there a program for it?

God willing, you also listen to my broadcasts on YouTube. Our time isn't enough. I've grown old too. We came back from death. They killed us. They really did. They stopped the heart. Then gave electric shocks again. We're no longer able to run everywhere and teach like before. Even coming up here is hard for us.

What does it say? Biz biz yiye: as-salamu alaykum, Hodja. Wa alaykum as-salam. Good evening. If one has 70 grams of gold and a house rented out, is zakat due? If you have 70 grams of gold, zakat — even if your house is rented out and you live on that rent, if apart from the 70 grams of gold you have no other money, zakat isn't due on you.

Yes. Even at 80 grams it isn't due. At 82 grams zakat becomes due. Zakat starts to be due. You must have a certain amount of money. Allah Almighty knows how much money people need. Because He knows all who will come until the Last Day. Everything above 82 grams is subject to zakat. And a year must also pass over it. If a year hasn't passed, there's no zakat.

Hodja, the one who takes interest or the one who gives it? For which is it forbidden, he asks. It's forbidden for both the taker and the giver. Forbidden for the taker, forbidden for the giver.

But you'll say: Hodja, I'm a victim. You say: I had no choice but to take it. I'm a victim. However much even if you are wronged; Allah, the one who takes and the one who gives interest if He has made it forbidden, this verse of Allah Almighty: (?) rızku alallah. Allah guarantees everyone's provision. You go and work somewhere else.

Instead of living a high-society life, you're content with dry bread and an onion. You don't get stained by the forbidden.

But our eyes are sunk in the world. I want to look better. I want a car under me. So be it. I'll pay a bit of interest. Well, go ahead, pay the interest. If you follow your nafs' whims like that, if you get stained by what Allah forbade, you'll answer for it. Interest — no. Look, what does the hadith say? A time will come when there'll be no one untouched by interest, the saints and friends of Allah included, it says.

We never dealt in interest. Thank Allah, now we've stopped. But we leave money in the bank. The bank puts my money to work. I don't take interest, but it earns interest with my money. Because that place is a treasury. Ahmet's money, Mehmet's money has piled up there. You become part of the interest the bank earns from it. But you can't keep the money aside either. You have no choice. For instance, we go to Erzurum, or Ankara, Samsun, Ordu, and distribute money. How could I go there and hand it over? So I have to use the bank and send it to them. I don't take interest, but where I send it they cut a few pennies.

That I pay for their work. But that's not interest. If they use my money and take interest, the sin is on them.

Hodja, Al-Mu'minun, fifty. Fine, good, Al-Mu'minun fifty.

Mustafa Hacı Ali oğlu. Member.

And We made the son of Mary and his mother, by Our power, a sign. We settled them on a hill fit for living, with water at hand. Now, what does this person want to ask here? The son of Mary and his mother We made a sign by Our power. This sign — what is it?

the creation of Prophet Jesus is exactly like the creation of Prophet Adam of Adam. for Prophet Adam, black clay mud from the earth and breathed into it of His spirit, bringing his outward body into being,

to Mary as well, breathing of His spirit our mother Mary, pregnant pregnant.

Here there is an ideology, a mindset that brought deviation into religion.

Allah Almighty is one in His essence, our Lord, who has no wife or children. He needs nothing at all. Neither a woman, nor a family, nor a child.

When He breathed of His spirit into Mary, Prophet they declared Jesus the son of Allah Almighty.

And they ascribed attributes to Allah Almighty, who is free of every deficient attribute.

Whereas Allah Almighty is showing His power here.

the first one He created, Adam, creating him from clay, breathing into him of His spirit, and Prophet made the angels and Satan prostrate to Adam. When Satan didn't prostrate, he was cursed.

When He had the angels prostrate before Adam, Adam isn't a god that they should prostrate to him.

There are many secrets here. It goes deep. Very deep. I'll close it briefly with a word or two. Prostration is for Allah alone. Because the universal spirit is Allah Almighty. The universal spirit is not Gabriel. They put Gabriel in place of Allah. The universal spirit is Allah Almighty. He breathed of His spirit into Adam and He had the angels prostrate before Adam. And when Satan didn't prostrate, He cursed him.

Those who call Jesus the son of Allah, just as they prostrated to Adam, prostrated to Jesus and accepted him as a god, the son of Allah.

How badly they erred. And they still follow that mindset. Whereas Allah is showing one of His miracles. Which? His miracle: the power to create from nothing.

When He wills, He creates as His will results. That is, when He says it, He makes it be.

This is Allah's power to create. They couldn't grasp this. That's why, when Allah Almighty breathed of His spirit into Mary and Jesus came into being — what does it say? Because people would deify him, in the verse it says the creation of Jesus is like the creation of Adam. You can't put him in place of God.

You can't call him the son of Allah. You can't ascribe a wife or children to Allah.

The point here is to show Allah's power. What does it say? The son of Mary and his mother, by Our power. Indeed it is so. By Our power. We made them a sign. A sign, that is, for people of sound mind: We made it a sign of how creation from nothing happens.

We settled them on a hill fit for living, with water, it says.

Mary had withdrawn to one side. To a place with water. A cave. There He brought Jesus into being.

kept away from people.

Where exactly, history knows.

Yes.

Rabia Misafir explains here.

If there's something in verse 50 of Surah Al-Mu'minun he wants to ask about, let him write it below. We'll answer then, God willing.

Rabia Misafir: Hodja, my husband is an enemy of Islam, a nonbeliever. We talked before. You wrote the same. Yes. You had said, because he believes in a creator — since you've married. So: a person who's an enemy of Islam, a nonbelieving person. We talked before. It's not that he believes in a creator. You had said: you've married. If he's no obstacle to you, you can continue your marriage, you said. But this man doesn't work. He has psychological problems. home 24/7 and constantly causing trouble. He goes berserk. The other day he called his mother and father over and waited at the door with a knife in hand. He came at me too; someone stopped him.

He kept saying he won't rest until he kills someone. Whatever I do bothers him. I'm the one working. He doesn't want to look after the children either. I have no patience left. Now and then, when angry, he says let's divorce, but then carries on as if nothing happened. After yesterday's knife attack on his mother and father, seeing he'd completely lost it, I came to my parents'. I want a divorce. I want it now; I have no strength left to endure. What do you say? I wanted to consult you too, she says.

Everything is out in the open. You can't change a person's destiny. Be as patient with him as you like; one day you'll either lose your life or you'll have caused him to attack some people.

Leaving a calamity is protecting the trust given to you. What is the trust? Your body is entrusted to you.

Despite you doing so much for him, and getting him treated too — I don't know — if he doesn't improve, you can't change a person's destiny.

If your death is in his hands too, then you're waiting like this for him to improve.

If something can be done, first it's getting him corrected. Taking him to a doctor. Or getting him treated with medication.

If he won't go, and you expect that one day he'll attack you too, it's wise to take precautions. Whether to divorce or not is within your own will, within your destiny. You'll make the decision, not me.

If I decide for you, I'd be interfering with your will. If you've stood by this man through so much suffering, and he doesn't correct himself, then you're not his captive, nor is he your captive. Perhaps your patience with him till now has been of no use; what you're telling me in these writings you told me before as well. Now, from then until now, this man still calls his mother and father over. If he's going after his mother and father with a knife to kill them, by Allah, if you ask me, I wouldn't stay with such a man. If you ask me. Because one day he'd attack me too. There's no telling what he'll do.

This decision is yours. You're not afraid. You're brave. You'll fight for your children.

In that case you say: I'll steer him toward the better too. Because you're the one living it. You know his ways. With those ways you'll get along nicely. That's your business. Don't put the burden on me.

Yes.

Make the decision yourself, my child.

I'm not like other people who answer carelessly. Maybe later the man will get better. Why did he make you divorce your husband? Because la gaybî illallah. Only Allah knows the unseen.

But maybe later he'll kill you. I can't know whether he'll kill you or not. Again, la gaybî illallah. Allah knows.

Don't expect a fatwa from me about what lies beyond the unseen. Yes.

Fatma Çelebi says: Peace be upon you, efendim. As I've learned from you, if I didn't misunderstand, Allah Almighty created the Prophet's light from His own light.

When Allah Almighty gave the Prophet of His light, do you know what this light is?

She doesn't.

I can tell here that she doesn't. I'll explain to you later. Let me read what you say. Then, giving of His own spirit, He created the Prophet's spirit, and from his spirit the spirits of the other prophets, and from theirs the spirits of their peoples. These parts are correct. Since we are the Prophet's people, his community, was our spirit created from the spirit of the Prophet (peace be upon him)? I couldn't understand this part, sir. May Allah be pleased with you.

Fatma Selevi, you made me laugh. What's there not to understand? Everything is said here plainly. But let me tell you about this light once. When the Prophet is given of Allah Almighty's light, did you think this light is rays coming from Allah Almighty's face or countenance? His light — the Quran is a light, isn't it? The Holy Quran is a light. That is, His knowledge is a light. His power to create is a light. That's it: when He says it, He makes it be. That is, He creates. What did He do? He created his light. That is, He created his form. His form.

Then He made him subject to worship. Then He gave of His spirit. He brought him to life.

Yes.

Now look, you haven't grasped what you yourself said, what you know. Now let's prove to you here that you know it but haven't grasped it.

Creating from His own spirit — what does it say? Allah Almighty created the Prophet's light from His own light. Then, when it says from His own light: He created it with His knowledge. That's the light. That is, creating from nothing. He'll create a human. Creating from nothing. He brought forth a light, a radiance. That's it. Then — fine, you couldn't take it in, so we opened it up. Then, giving of His own spirit, the Prophet's spirit, and from his spirit the spirits of the other prophets — you're saying it yourself here. What did He do? From his spirit the prophets' spirits,

and from the prophets' spirits He created the spirits of their peoples. So, since the Prophet too is from His spirit, and the peoples are from the prophets' spirits, and we are from the Prophet's spirit, this too — since we're from the Prophet's spirit — between other created people and being created from the Prophet's spirit, there's no difference. They're all the same. All are siblings. All are Allah's creation. Because all prophets were created from the Prophet's spirit. All peoples were created from his spirit. The spirits of the peoples. Since we too were created from his spirit, there's no separation in this spirit, is there.

Think of it this way. You have 10 kilos of rice.

Rice — or say 100 kilos of rice.

All rice. It's all rice.

Give one grain to each prophet.

For their peoples too: as many people as will come to that prophet, give that much rice to that prophet. And from the same sack, give all the prophets for those who'll come from their peoples as well. From the same rice, in the same bag, the same sack, give to those who'll come from the Prophet's spirit. Does anything differ? All are created from the same spirit. You can't make a distinction here. All are Allah's servants. Among Allah's servants, the people who came to the prophets you can't set apart. Yes.

Guest Ve te (?) says: Peace be upon you, efendim. What should we do to draw near to our Lord? Is remembering Him enough? Is it possible to feel our Lord in our hearts? It is possible to feel our Lord in our hearts. It's also possible to attain our Lord's manifestation. But however much remembrance you make, you can't draw near to Allah.

Why can't you? What does the accursed one say to Allah Almighty on earth? There's not a hand's span of ground where my forehead hasn't prostrated to the Most Merciful. The angels envied the accursed one and asked Allah Almighty that he that he be their teacher. And Allah Almighty raised him up to be the teacher of the angels. But in the end, when he objected, he was cursed. So however much you worship, if you can't reform your nafs, if you side with the enemy within you, what is that like? Your eyes are blindfolded, covered, and you're told: hit the target. You don't even know which way the target is.

Where will you shoot?

Now, a person has three friends and three enemies. First, your nafs.

Second, this world you see. Third, Satan, whom our Lord constantly mentions.

Without struggling with these, however much you remember, if you befriend what Allah doesn't want, then by the verse 'whoever resembles them is one of them', you become one of them.

And what are your friends? Your reason, your faith, and — against the temptation Satan gives you, against his whisperings — the inspiration Allah puts in your heart.

These are three friends, and three enemies. First, which stage are you at? Know that, choose your place; then if you start remembering, that's when you'll see the benefit. Then you'll see the benefit of remembrance.

Because you won't fix your eyes on the world. On this rubbish heap of a world, this swiftly passing world. And you know that all of this world, from its smallest particle to its largest, belongs to Allah. Only — per the verse 'value your world as it deserves' — the the trust He gave you, the trust of the body, working with awareness of your responsibility taking the provision Allah Almighty gives you and supporting your family — if you're content with that, save the surplus and give zakat, you'll see the benefit; the one who remembers sees the benefit. That's how you rise.

Our child Aycanur says again: Hodja, as-salamu alaykum, get well soon, may Allah give you health and a long life. To all of us.

When a life ends, not an hour sooner, not an hour later. That is Allah's command. No one can escape it or be saved from it. We don't fear death.

Only people who don't know themselves fear death. They love the world.

How beautifully Yunus Emre puts it. He says here he doesn't fear death.

We've saddled our horse, he says. Greetings to those who remain. How beautifully he says it.

Our child Aycanur says this here again. Hodja, as-salamu alaykum. I kiss your hands. Bless you. Hodja, my question was this. There's now a school of thought that the prayers and curses of one's ancestors, or that the good and bad deeds they did pass on to oneself through lineage that's what it holds. For example, they say: because your great-great-grandfathers drew great curses, that's why you now can't get anywhere in these matters. For instance work, marriage, children. This comes to my mind: when they say this — big talk comes back on you. I've really experienced this a lot. Hodja, what do you say about these matters?

We know there's ancestral gene transmission, but do ancestral synergies exist? May Allah be pleased with you, she says. Whoever says this, I say, made it up from their own mind. Made it up. That it isn't as they say, and as you're saying it, let me prove with a verse. Surah Al-A'raf, verse 172. You made a covenant with Allah Almighty. Whatever your wish was, Allah Almighty granted you your wish.

Whatever your wish was. This has nothing to do with lineage and ancestry. Because whatever you asked of Allah Almighty, whatever life you wanted, whatever feelings you had, Allah Almighty knows it, and according to these feelings He programs you. Throughout the whole life, what you'll want, what you'll do — so that people with feelings like yours can get along well with each other and not clash with each other, Allah Almighty — it's not a blood bond for them. There's no bond. He makes them live together. What do they say? Your grandfather did this too. You wanted it too. The same way, the same feelings.

But among them He places one feeling that isn't of them. These did this, but look, this one didn't.

Because if what they say were true, that family line would always be bad. Allah gave them genes from that grandfather, or they just came and went that way. So that people get along, people with the same characters being together increases the joy of life. Because their mindsets are the same. For example, an Italian can't get along with an Englishman. An Englishman can't get along with a German. However they gave their covenant to Allah Almighty, they come into being within that unity.

From a bad family, a very fine person emerges.

From an unbeliever comes a Muslim. Now look, their deeds are separate, that Muslim's deeds are separate. What is this? That is: We created no one on the basis that his grandfather was like this, so he's like this too, He says. We wrote every person's wish according to his own desire and will. When they say of your grandfather: your grandfather was like this, you're bearing his covenant — let me put it this way. These people are handing unbelief to one another.

The sheep hangs by its own leg, the goat by its own leg. Everyone's account: Fe men ya'mel miskâle zerretin hayran yerah — it will be written. Miskâle zerretin şerran yerah — it will be written. What each did: your grandfather's to your grandfather, yours to you. Neither is his written to you nor yours to him. These are people who, not knowing the Quran's verses, speak by their own minds. Maybe you, within such a people, Allah Almighty created with fine faith, as an example to them. How fine. What business do you have with them? Everyone will prove himself through his actual deeds doings. Why did we come to this world? We came to prove what kind of person we are. My ancestors' lineage, or my father's, mother's, grandmother's lineage doesn't concern me; what concerns me is what I do. If my grandfather was a tyrant, Allah will call him to account; if he was a scholar, Allah will give him his reward.

By what I myself did I'll meet reward or grief. Neither will you save me nor I you. Everyone will be called to account for his own actions. Did you think you'd die without proving what kind of people you are? The verse — look how well it proves what I've said. Everyone will be called to account for what he did. That's why people, without knowing, talk off the top of their heads. Now look, let me tell you Abraham's prayer: My Allah, make my descendants imams. A prayer. And Allah Almighty said to Abraham: I don't make rebels imams. I come from Abraham's lineage. The Prophet says: I am the son of two sacrificial ones.

And I say: I'm the grandson of the two sacrificial ones. Don't we come from that lineage?

Now the wrongdoers went a separate way. The same lineages. Everyone entered that lineage according to the covenant he gave. But in his covenant he went either as one astray or as a sinner. Since we don't know the individuals, we don't know. But the imam comes from the Prophet's lineage. He too descends from Abraham.

So don't look at what people say. Pay attention to the verses. Aysa, my child, Aysa, my child, mind that. I write a question but it disappears, she says. Look, we'll probably find your question here. Let's see now. Aycanur.

Did you read it a moment ago, sir? Did you read it a moment ago, sir? Is that so? Yes, sir. It has come in, sir.

Now Hacıoğlu says: Hodja, Surah Al-Hajj, verse 52, page 331. 331. page — here it's 37, 345 already 52. page 52, look, here 52, 53, 54 are all interpreted wrongly. 52, 53, 54 interpreted wrongly. Look, what does it say? Now let's read the wrong one: O Muhammad, Allahümme salli ala seyyidina ve nebiyyina Muhammedin ve ala alihi ve sahbihi ve sellim. We sent no messenger or prophet before you without Satan, when he wished for something, to add human desires to his wish at all costs his wish. Is this 52? Did he say 52? Yes. But Allah cancels what Satan adds. Then Allah establishes His own verses, in wording and meaning, firmly.

Allah knows fully. He is the Owner of judgment and wisdom.

You couldn't tell where the wrong part is here. Where? The wrong part: Allah falls into helplessness here. While giving revelation to His Prophet, against Satan's temptation Allah Almighty can't give it fully. What does He do? He cancels Satan's temptation. Cancels it, then calmly gives the revelation. This doesn't befit Allah. And He doesn't take Satan's temptation into account. What does He do? He firmly settles His revelation in His servant's heart; Satan's temptation strikes it and is cancelled.

See Allah's greatness. Here they bring Allah down to human level and so on. This Quran has always been interpreted by ideology anyway. Verses confirm one another. What I said is the verse confirmed by another verse. For My servant who knows Me, Satan's temptation is ignorant, He says. How fine. Satan's temptation strikes Allah's verse, and in His servant it's cancelled and gone. Allah doesn't bother with Satan, but people have always turned it into ideology; they've brought Allah down to human level. Yes.

Bayramiye says: as-salamu alaykum, sir. Blessed years to you. My question: page 370, Surah Ash-Shu'ara, 97. Let's see, Surah Ash-Shu'ara 97. 374 67 69 70 Shu'ara 52 Shu 'ara 97 — oh, 97. Yes 97 By Allah, we were in clear error, it says. Now,

if you look at a single verse here — Bayramiye writes this, you see —

if you don't know the context, this can take many meanings. Someone drinks, then sobers up. He says: by Allah, I was in error. He was supposed to help someone and doesn't. Then he regrets. Oh Allah, give to whoever asks, he says. By Allah, I was in error. Now, it says. Here you must read this verse from further back to understand it. It will explain the matter to you here. This matter has a build-up. If you take a person's last words — he tells and tells, and in the end you say: this man was astray — well, what did this man do to be astray?

This now resembles that. Shall we take this verse from further back now? Yes. What does it say?

Here it's said about the idols, to those who worship, who worship them it says.

Besides Allah, do they help you, it says. It says this about the idols. Or is it said: can they help themselves?

Now you made this your god — what Allah created, with your own hand you shaped, called it a god and worshipped it. And they deceive themselves too. We don't worship it, they say. Then why do you worship it? We worship the spirit inside it. Well, whose is the spirit? Allah's. So you ascribed attributes to Allah, you brought Allah here, made Him an idol, and worshipped. You don't even know that the universal spirit is Allah. You've already denied Allah.

Then they, the idols and the transgressors, are hurled into the fires, it says. Hurled into the fires. And all of Satan's armies are thrown into that fire too.

There, quarreling with one another, they say: By Allah, we were in clear error. Inside the fire. Why does he say this? He doesn't say it because he believes in Allah. If he had believed in Allah — Allah Almighty isn't unjust — He'd take them out of there, and that light of faith would put out that fire. Because it says: don't head toward the fire prepared for the unbelievers. There, when they say we were astray: we followed one another, we worshipped those idols. Where is our Lord? He's waiting for the Lord of his imagination; that lord will come and save him, and they'll take revenge on Allah Almighty.

Because that's the feeling. In this feeling he burns forever; he can never escape that feeling. How can a person in so much pain not escape that feeling?

Think of these as a grain of wheat. A grain of wheat. What did we plant? It yields wheat. Wheat. A pomegranate seed — what did we plant? A pomegranate tree comes into being. It yields pomegranates. These, back at the beginning, in Surah Al-A'raf, verse 172 when making the covenant with Allah Almighty, rebelled, denied, waited for the lord of their imagination, had themselves programmed by that, had their destiny written accordingly. Does destiny change? It doesn't. So these don't change either. Never again. That's why they're people of Hell forever. And when they say there, we were astray — the sense that they've been saved there, reformed, that they now say I'm a Muslim — that meaning doesn't arise here.

That is, here people say: oh, Allah is unjust, they're burning so much. Look, they said here: we really were astray. So they've become Muslims. Don't they have any conscience? That is, has Allah no conscience? Why doesn't He save them? That meaning comes out here. From this statement. That's why one must know the Quran well, know the verses well, and not ascribe attributes to Allah. Because we held you equal to the Lord of the worlds, they say. That's what they say now. Only those sinners led us astray, they say. They're talking there now. We have no intercessors — now we have neither intercessors nor a close friend. Because he himself doesn't change. And you say: Hodja, don't these ever change?

Let me prove to you what I say. It's not me saying it; I speak according to the verses. Open Surah As-Sajdah, the 12th verse. Look, where is it? Open Surah As-Sajdah, the 12th verse. Will it be around page 400?

Which page? 415. Yes. Look now. Surah As-Sajdah. When those sinners hang their heads before their Lord: Our Lord, we have seen, we have heard. Now send us back to the world so we may do good deeds. Now we truly believe — if only you could see when they say this, it says. Allah Almighty knows they're lying. Because it doesn't change. Even if We sent you to the world not once but several times, you'd do the same again, He says. Because that's the nature. It doesn't change. Yes. He had his nature written that way. Had We willed, We'd surely have given everyone guidance, it says. Allah would give everyone guidance all at once. But He wanted: let Me create a human who, by his own desire and will, proves what kind of person he is, and himself — let Me not program him by saying I am your Lord; let him program himself; this program is your will, will twofold: universal will and particular will. And about your own will someone says this — let's not even say someone, one who passes for a scholar: when Allah removes your will from you, He doesn't count your will as void. What does He count it as then? Look at the logic, look at the logic. Allah will remove my will from me, yet not count it void. Why not? I'll explain now.

He'll make you commit crimes, make you deny, in human form, He'll disapprove of you, ascribe attributes, make you do sinful deeds, give you your will, and call you to account with it. Is there such a God? Is there such a statement? Would a person of sound mind say this? A scholar says it — one who passes for a scholar says it. Yes. Bayramiye. So that's how this is. Is there anything else? Aycanur, our child, says: all right, Hodja, may Allah be pleased with you. On your side it shows, but on mine it doesn't. On your side it shows, on mine it doesn't, she says. So there's no problem now, she says. Well, if there's no problem, don't break up your marriage. My advice to you.

Appreciate him as much as you can, and if you win your husband over nicely — you have children, you won't raise them fatherless. You'll be a good example to them as well. Stay well, be entrusted to Allah. Let's end it here. I'm tired. Lillahi Teâlâ el-Fatiha.