Talk of 11 July 2026

There are no questions here. There is one, sir. Yes.

The guest says: As-salamu alaykum, Hodja. The Duha and Awwabin prayers, how important are they, how are they prayed? Also, I have started making up missed prayers. Is the obligatory (wajib) Witr prayer made up as well? May Allah be pleased with you, I kiss your blessed hands. The wajib prayers are not made up; once missed, they are gone. The fard prayers are made up.

The Duha prayer.

These are voluntary prayers. So is the Awwabin prayer. They are voluntary prayers. After the evening prayer you pray the Awwabin prayer, six rak'ahs in twos, you pray it. You give the salam after every two rak'ahs. Without speaking at all, after the prayer is over, after the fard prayer, without speaking at all, six rak'ahs, two by two, you pray. That is the virtue of the Awwabin prayer. In one narration, Allah Almighty makes it an atonement for past sins. That is what they say. Sir, the truest of everything is known to Allah and His Messenger. But if there is one thing we know to be very true, all worship is for Allah, and worship done for Allah never remains unrewarded.

That is the truest of all. Yes. Anything else? There are no questions here. If our listeners have questions, they can write to us. Yes. Arzanır wrote. There's one here.

No.

No other questions, right?

It came to you, let's see.

Let's pull that one down. Yes. Let's look here.

Ebebi. Ebabil. The Ebabil prayer, it says. I understood it as the Ebabil prayer. The Ebabil prayer. Exactly. Ebabil. Exactly. Yes. Yes. As-salamu alaykum, sir, a person... One must answer a greeting. Wa alaykum as-salam. Instead of fiddling here, it goes along together. A person asks the following question, I'm passing it on to you: I committed adultery, but I deeply regret it, with great shame in my heart, what must we do before Allah, he asks.

Allah Almighty did not create man free of error.

He lived through a period of ignorance. He followed his nafs. He sank into a swamp.

If you ask me, he has to repent with a sincere heart. He has to promise Allah never to do such a thing again. One, since the Sharia ruling is not applied... If married, if married, this would be stoning. According to the religion of Islam. There is no pardon for it. But this place is governed by civil law. In this case, our law is the law of stoning, the Sharia law, a true law.

What they call civil law, to corrupt people's morals, are laws people make by their own minds. About laws made by one's own mind, someone says this: One who measures every matter by his own mind is like a legless man on an artificial leg. What he did yesterday, he would try to change today.

That is civil law. This person will repent properly.

If he wants to be saved further, if his own heart finds no rest, there is a way for his heart to find peace.

He will find a way. At Hajj time he will go on Hajj. There he will repent, seek forgiveness, circle the House and become a hajji. After becoming a hajji there, Allah Almighty says in a verse, they are like newborns from their mothers.

That is where the heart finds peace.

Let me see, is there anything else?

No one else is asking.

Does anyone ask you?

If you asked about these verses, we would explain.

There was supposed to be a book here. Let me open a page from the book here. I'll explain to you the wrong and right verses that come up. Whatever comes up. Here there are two, one, two, three, four wrongly interpreted verses. Let me explain them to you. What shall I do? Surah Ar-Ra'd, verse 20 has come up. A wrongly interpreted verse. It says: Those who fulfill Allah's covenant and do not break their promise.

This verse is wrongly interpreted. Now, this verse, what does it mean, what does it refer to? First of all, one must know that.

It says: Those who fulfill Allah's covenant and do not break their promise. Did you see Allah in this world? No. Did you give a promise in this world? No. And it says, those who do not break this promise. This refers to Surah Al-A'raf, verse 172. It refers to the covenant with Allah Almighty. Now, since we made a covenant with Allah Almighty, according to Surah Al-A'raf, verse 172, before coming into the world, as ruh, nafs and life, we made a covenant with Allah Almighty. Our covenant was written for us as destiny. Now I ask you, is there any hero who can change his destiny?

No, destiny does not change. So when it says those who do not break this promise, they say this: People made a covenant with Allah Almighty. There they said "It is You" and gave their word. In the world they broke their word, changed it, they say. Well, then, if he had this covenant written, had his destiny written, you tell him: can you change destiny? No, he says. So what is this, he says? What is this? These are the words of Zionism. Belittling Allah, reducing Him to a human, failing to bind the covenant firmly. Yes. I'm now reading the correct one: Those who, at the call of Elestü bi Rabbiküm, give Allah a good covenant.

Such people are faithful to their word. Such people are faithful to their word. Not "they do not break it". They are faithful to their word. This verse... all verses support one another.

Another verse says: Who is more faithful to his word than Allah? Abu Bakr as-Siddiq to our Prophet: O Messenger of Allah, how much in me of the character do I have, he said: in you, six or seven are missing. That is how much he had taken on Allah's character. But no one can be as faithful to his word as Allah. But Hodja, doesn't that make it a broken promise on my side? It does not. I will explain it to you.

There is no deficiency in Allah's words.

He knows what every single creature until the Day of Judgment will do, what it will say. So Allah speaks according to the future, and His word never falls short. We don't know the future one second ahead. We promise: we'll come to you tomorrow, inshallah. Either it is granted or not. You fall ill and can't go, you die and can't go, you have an accident, go to hospital and can't go.

Who is more faithful to his word than Allah? So people too try not to stray from the word they gave. They are faithful to their word. In a verse He says to the believer: If you gave a promise, fulfill it. The believer keeps the promise he gives. And if someone promised him, he waits for him at that place. He waits for his word. The Prophet sets out with a companion. The companion says: O Messenger of Allah, I forgot something at home. He goes back. The Prophet waits for him there. He says: I will wait for you here. After the man gets home, he forgets. Someone passing by says: O Messenger of Allah, when I passed here, you were here.

Now I'm coming back and you're still here. Is all well? he says. He says: my companion went home, there was something, he was going to get it, I'm waiting for him, he will come. He rushes off and comes. He says: the Messenger is waiting for you, and you are dawdling here, he says. He says: I went and came back, he was standing in the same place. Oh no, he says, I gave my word and forgot. Look, the Prophet gives a word: I will wait for you here. And he waits. Who is more faithful to his word than Allah?

So the believing person is faithful to his word and tries not to go back on it. Except when he forgets. Allah created us among the forgetful. If there were no forgetting, we would writhe in the pains of the time we have lived through. Your mother died, your father died, your child died, your wife died. So that we are freed from these pains, my Lord created us among the forgetful. Yes.

What else did it say here? There are more forgetful ones. A person asks this question.

Peace be upon you, Mehmet. I'm in a lesson right now. I'll call you later. In an hour.

Did you understand me? Okay. Peace be upon you.

Peace be upon you.

Where was that question? Not here. Those were already answered. We were reading a verse. We were reading a verse. You're right. In the verse. Now, if a question has come, let's answer it.

Let's put this aside once more. Sir, Surah Al-Mujadila, verse 8: When they come to you, they greet you with a greeting with which Allah does not greet you, it says. So from the verse, there is a way in which Allah greets the Prophet, I understand. Is this greeting, mentioned in the Attahiyyat prayer, our Lord's greeting of the Prophet at the Mi'raj? It is not. It is not that. Now, Surah Al-Mujadila, verse 8. When the Jews came to the Prophet, they would say "as-samu alaykum". They would say: may death from Allah be upon you. That was their greeting. What would they say? As-samu alaykum. And the noble Companions said to the Prophet: O Messenger of Allah, they wish you death. And I say: wa alaykum as-sam, meaning death be upon all of us.

Isn't death upon all of us?

That is that verse. When they come to you, they greet you with a greeting with which Allah does not greet you. What is Allah's greeting? Peace be upon you, and upon you be peace. That is, may Allah's mercy be upon you. And you say: wa alaykum as-salam. May Allah's mercy be upon all of us.

When you greet someone, or when someone greets you, return it to him with more. When someone says to me 'Peace be upon you', [I say] 'and upon you be peace and' the mercy of Allah and His blessings; may Allah's mercy and blessing be upon us, it says. How beautiful. We pray for one another. Allah Almighty says: were it not for your prayers, what would We do with you? So with such a prayer, with the greeting, He opens the doors of prayer to us. Nothing else here, I suppose.

Let's leave this here for now. This is Surah Al-Mujadila, verse 8. Let's take a look now. The phone stayed over there.

542.

542 Have you not seen those who, after being forbidden to converse secretly, still return to what was forbidden and converse secretly in sin, enmity and disobedience to the Messenger? They gather together, secretly, to lay a trap for the Prophet. They plotted enmity among themselves. When they come to you, they greet you with a greeting with which Allah does not greet you. They don't want to say openly: may death from Allah be upon you, so they mumble it and say as-salamu alaykum. And among themselves they say: Because of what we say, shouldn't Allah punish us? If he were a prophet, we speak like this to that prophet, shouldn't Allah punish us, they say. They reckon it up in their own heads like this. Yes, they say. Hell is enough for them.

They will enter it. What an evil destination that is. What an evil destination. What an evil resting place that is.

Nothing else, right? If not, we'll open the questions, the wrong ones, in the same place. Again, Surah Ar-Ra'd, verse 25, wrongly interpreted. Actually much is wrong, but we corrected the ones that stand out like this. After firmly confirming the promise they gave to Allah, look, look, they gave Allah a promise, they confirmed it themselves, those who break the promise, those who abandon what Allah commanded to be observed, the ties of kinship, and spread corruption on earth, the curse is for them. And the evil abode, Hell, is theirs.

Here the first words are the Jew's own, the words of Zionism; the rest is Allah's verse. They mixed it up, and they keep mixing it up. Look, the correct one: those who, despite knowing Allah, deny and give an evil covenant, that is, those who do not acknowledge Allah, who say: You are not my Lord. This goes a bit deep. Let us tell you a little about the secrets here. Allah Almighty created people so that His essence would be known, and to them He said: Elestü bi Rabbiküm? I am your Lord.

There people were divided into three groups. Where is this? The realm of Lahut. The place where the souls were created, the realm of Lahut. Even though the Prophet was with our Lord, and said "This is our Lord", we were divided into three groups.

Surah Al-Waqi'ah, verses 7, 8, 9, 10. What does it say? O people of the right, glad tidings to you. O people of the left, woe to you. One is the class of those brought near (muqarrabun). The class of martyrs, the witnesses.

Then Surah Al-A'raf, verse 172. Allah Almighty made a covenant with the generations that would emerge from the offspring of the children of Adam.

Where? Qalu bala. Now here, when it says "qalu", it says "yes". Who said yes? By their reckoning, look, who said it? Now I will tell you who said it. Elestü bi Rabbiküm? Allah Almighty said: I am your Lord. Then it says "yes". Yes, meaning there is no god but Me. This... We bear witness, they said yes, it says. We bear witness, they said yes, and on this foundation the error is built: he gave Allah a promise and broke it in the world. The foundations are laid. The errors build on top of them. Really.

Am I not your Lord? it says. Look. Am I not your Lord? And they said: we bear witness. Yes. Come on, can a verse be interpreted like that? Allah expects an answer from no one, nor does He address anyone as an equal. He only shows the way, He showers His servants with the rain of mercy. Whoever does not want to benefit from this rain leaves, whoever wants to gathers under the roof of that rain of mercy.

Yes.

What does it say? After firmly confirming the promise they gave to Allah. Look, who is confirming it? After firmly confirming the promise they gave to Allah; since this is a verse, the one confirming must be the party opposite, giving the word and confirming it. Himself. Not Allah, apparently. That's the meaning that comes out here. Am I understanding it wrong? After firmly confirming the promise you gave to Allah. For example, I give Mehmet Efendi a promise and I confirm it. It is like this. Do it like this. I'm firmly confirming it to you. Isn't that so? Doesn't it mean that? Yes. Look at the words, the words. This is a verse, a verse.

Allah forbid. Then it says "those who break it". Look, see? He confirms it, tells Allah do it this way, then he breaks it. Can you change your destiny? Can you force this on Allah? Saying "it is so", you gave your own wish and desire by your own will, and Allah inscribed what you said, just as it was, with those characters, into you. This became your destiny. Go on, get out of your destiny now. See if you can. Hatemallahu ala kulubihim ve ala their hearing, and over their eyes is a veil, and for them is a great punishment. He sealed. Who sealed? Allah sealed. Allah sealed means: who had it sealed?

Whose is the act? The act is the human's. The doer is the human; the human had it sealed. They say He sealed it, He drew a veil over his eyes, they say. He also blocked his ears, they say. They are destined for Hell forever, they say. This way they make Allah look arbitrary. They make Him discriminate among people. Whereas they had their hearts sealed, had a veil drawn over their eyes. They had their ears plugged too. Now they no longer hear. They don't turn back. That is how they had their hearts sealed. And they pin it on Allah. Those who abandon the ties of kinship, it says. And Allah Almighty says in a verse, even if you have nothing and no one left in the world, go and visit the grave. This is keeping family ties (sila-i rahim). Keeping family ties opens a person's insight (kashf). Yes. And ties of kinship bind people to one another. People bound this way do not break the chain of Islam.

But now the ties of kinship are broken too. And with the broken ties of kinship, the chains of Islam broke too.

My Lord, by quietly binding us to one another, wanted us to know His essence as Lord. But from mother, from father, from siblings, from our relatives we cut ourselves off.

We turned everything into material things.

At a wedding, or when visiting someone as a guest, people bring a gift, a gift. Well, you bring a gift here. The other one says: what should I bring there, I won't bring anything. He runs away from it. He doesn't go.

Because we tied everything to worldly things like this, we drifted apart.

Those who abandon the ties of kinship and spread corruption on earth. In this world there are so many states.

Among these states, one that is not a state, that sees itself as a being, like the Roman Emperor Nero, acting in a world of fantasy: the man at the head of such a people today drowns the earth in strife.

He lights a fire everywhere. He attacks innocent people.

Why did I give Nero as an example?

Nero submitted to dark powers. To the jinn. And they would say more blood, more blood.

And Nero kept on killing. He even burned the prisoners' quarter to kill people.

When the Roman Senate was finally deciding to be rid of him, he understood they would kill him. He withdrew to one side and killed himself.

And as he died: Rome has lost a great emperor. History is full of such moldy minds, of memories of the past.

History is repetition, repetition.

A man like that has appeared, attacking innocent states.

He has put his back against those dark powers. Allah promised them many things, and the time has come to fulfill what was promised, saying this, he says: go fight Iran in the sky. He tore Iran to pieces.

So the states that follow these people with such a moldy mind are as guilty as he is. Because they stay silent.

Yes.

That is why this state, as the verse says, spreads strife on earth, lights a fire everywhere.

We put out that fire, He says. With whom? With people who say Allah, people who want peace. And these, He says, have the right to live only under the rule of the believers.

That is why the state of Israel cannot establish a state. Their founding a state is a sign of the Last Day.

They have the right to live only under the command of Muslims, of believers.

It is not I who says it, Allah says it. Allah, the Lord of the worlds, says it. Look what it says. Again under that error, under the error. The curse is for them and the evil Hell is theirs, it says. Yes. That is in another verse, which verse, look it up. In Al-Isra 5-6, in Al-Isra 5-6, look, Surah Al-Isra 5-6, let's see now. Let's see, is that it?

No, it says living under the rule of the believers, look for that. Under the rule of believers, of Muslims, the right to live. Yes. Look for that verse. All right. They say it, I suppose. Right now I can't remember.

Sir, our Lord is the universal ruh, the universal life, the universal nafs. Look that up. Say: Muslims, Al Imran 112. Al Imran 112. Look, let's read it here. Sir.

Al Al Imran 112, 112. They, the Jews, wherever they are found, unless they take refuge in Allah's covenant and in the protection of people, of the believers, the stamp of humiliation is set upon them, it says.

The stamp of humiliation. They have incurred Allah's wrath and are condemned to misery. For they denied Allah's signs and unjustly killed the prophets. This is because they rebelled and transgressed.

Can I say universal ruh, universal life, universal nafs? Can I say our Lord is the universal ruh, universal life, universal nafs? Is this right?

Allah Almighty is the universal ruh.

Certainly the universal life too is Himself.

Because without life there is no movement. A lifeless person, or lifeless stones, mountains.

Here, we are not going to scrutinize Allah's attributes.

Even if I knew, I wouldn't tell you, not just you, I wouldn't tell anyone, because they would take Allah lightly. If you go after these things, guest, I'm telling you, you'll lose your way. Only after much opening of insight can you come to grasp these. Otherwise they will take you and throw you off a cliff.

I'm closing the completion of your subject right here, and your subject too.

Did you think you would scrutinize Allah's attributes with your own being? No one can scrutinize Allah.

If you say universal ruh, leave it at that and move on.

What is it like? Just as no one can know Allah's beginning, one of the noble angels went toward His beginning, and saw His beginning together with the end of infinity. That is, he saw it from infinity. So don't try to stir these things up.

You'll go astray. That's my advice to you.

You can't even swim yet. If you dive into the ocean, you'll drown.

What does it say? I understand that our Lord can appear in any form He wishes. Correct. For example, appearing to Moses in the form of fire. Well, at the moment of Elestü bi Rabbiküm, not in another form, what is the wisdom in His showing Himself in a form like ours?

Is it because He loves man greatly, values him greatly, takes him as one to address, and created him as a friend, he asks.

It is not because of those.

Allah Almighty appeared to us in the form of His essence; don't say "like us". Here too there is a word to note. The forms of essence are different. "Like us" is different. Our form of essence is different. His forms of essence are different. That is why He does not resemble a creature. What is created is a creature. Here too there are deep meanings. Understand as much as you can.

The reason Allah appeared in human form was to make people believe in Him without frightening them, in a gentle, compassionate way, and to distinguish those who believe in Him from those who do not. He knows anyway, He had already separated them. To take them as witnesses there. That is how He appeared. The proof of what I'm saying is a verse: And We called out to you, He says. From the clouds, with angels, We came down and had them prostrate, He says.

Isn't that so? It is. Hodja, Peace be upon you. For worldly wealth, Surah Al-Waqi'ah for worldly wealth? Is this wealth material and spiritual? Or only material wealth? May Allah be pleased with you. Let me tell you the story of Surah Al-Waqi'ah. When one of the noble Companions was dying, I forgot his name, I don't keep names in mind much anyway, it's enough that we remember the event. He has two daughters. They come. They say: When you pass on to the hereafter, let us grant your daughter, your daughters, a stipend from the Bayt al-Mal, because they have no one to look after them, and no relatives. The noble Companion says this: I heard from the Prophet: Whoever recites Surah Al-Waqi'ah will not see hardship.

When he said this, it's not wealth; he says will not see hardship. So he declines it. Reciting Surah Al-Waqi'ah is not a prayer for wealth. Allah did not give Surah Al-Waqi'ah, its verses, in this world so that you become rich. Those who call it a prayer for wealth, look, they tamper with Allah's covenant, that is, with destiny. You cannot change destiny. Those who see no hardship. This is spiritual. It is surrender to Allah. It is one who opens his state, his heart, to Allah alone. Here is a verse for you: I have servants who ask nothing of people, He says. They can't bring themselves to ask. You recognize them, He says, by their faces.

Allah gives you your provision from where you do not expect. From where you do not expect.

So you won't suffer hardship either. But if you set your eyes on the world, that garbage-heap world... Deeds are by intentions; the matter changes.

In Surah An-Najm, verse 13, describing the Mi'raj: By oath, he saw Him once again, near the Sidrat al-Muntaha, it says. Here, our Lord showed Himself to the Prophet the first time outside time and space, and the second time, while parting, He shows Himself near the Sidrat al-Muntaha. When it says near the Sidra, is it this time within time and space? Do you know what it says there?

You didn't read that part, below it. He saw Him once again, He came down and drew near, as close as two bow-lengths. Allah revealed to His servant what He revealed. What does this mean? Revelation: so again it is outside time and space. Don't separate a word from a word, don't separate sentences from one another.

Peace be upon you, our master. Could you open Surah An-Nur, verse 35? I kiss your blessed hands, she says.

Let's explain it. Surah An-Nur, page 352. Let's see now. 339, 355, 352.

Now they've interpreted it wrongly. Allah is the light of the heavens and the earth. Correct. I will read you the correct one. We'll explain it, because let's read this verse correctly. Allah is the light of the heavens and the earth. That is, when it says light, let's not take it as just a light. It is both light, brightness, and ease, and creation from nothing. That is, He is the owner of the heavens and the earth, who built the seven heavens without pillars, one above the other. He is the owner of knowledge, of lofty knowledge. The likeness of His light is like a niche with a lamp in it, it says.

This manifests in the heart. Children used to have glass marbles. With stars and such inside, they used to play with them. It is like that, exactly like such a glass marble; it is called a lamp. You see it turning among billions of stars.

This is a light Allah gives to the heart. That is, the opening of the manifestation, and after it opens, the opening of insight (kashf). It roams about. Now about this it says: That lamp is in a crystal glass, it says. That is, it's within the inner chamber of the body. And that glass is like a star resembling a pearl; I described it, I described its end, its end is like a pearl, it says. No shadow of east or west falls on it. so to whose heart Our light, or else by unveiling, to the people We give Our knowledge the sun rises in the east. It means outward knowledge. And the sun sets in the west. This means falsehood, superstition.

Neither the shadow of outward knowledge nor the shadow of falsehood falls, He says, on that knowledge, that light, of Mine that I have given. As if it were lit from olive oil, the oil from olives. Its oil would almost give light even if no fire touched it. So with a likeness, the knowledge that Allah Almighty gives to the human heart... This knowledge comes to a prophet by revelation, to a servant by inspiration. inspiration. So to whom We wisdom knowledge, We give him wisdom, He says. With this wisdom, Allah Almighty tells him the secret of what meaning that verse has. And verses confirm verses, none of them contradicts another.

This is how Allah gives likenesses to people. Allah knows everything. So, He says, He gives people such comparisons. Such servants, He says, will tell you a root note of the Quran, He says. The root note. That is, what is the root of the verse?

That root sends out branches. Meaning opens upon meaning.

They, He says, make the verses of the Quran speak through verses. Yes.

Ayza Nur: Hodja, also, you just talked about ties of kinship. Does talking on the phone count as keeping family ties? That is, if we don't go and visit, or can't go for some reason, is calling by phone enough? May Allah be pleased with you. Now, Ayza Hanım, well, I don't know, she seems like our child, like a daughter of ours. What you say falls under the verse "deeds are by intentions".

Look, what are you saying here? Does talking on the phone count as keeping family ties? Talking on the phone falls under "deeds are by intentions". That is, if we can't go and visit or can't go for some reason, it falls here. If you can't go. But if you are able, you will go and visit. If they are older, you will kiss their hand. If they are younger, you will embrace them. You will show your love. If they are older, you will help them. You will win their hearts. That is keeping family ties.

Yes. Nothing else. Let us end our lesson here. You know. We've had some trouble with the heart too. Talking too much bothers me. But I gave my Lord a promise. As long as I have breath, I will tell You, I said. I will explain Your verses, I said. Yes. Stay well. May you be entrusted to Allah. For the sake of Allah Almighty, Al-Fatiha.

Amin.

It hasn't come yet, you see? I'll drink tea, then it'll come.