- 2 gün önce
Ramazan Sevinci 9. Bölüm | Mehmet Görmez (27 Şubat 2026)
Kategori
📚
ÖğrenmeDöküm
00:00:05In the name of Allah, the Most Gracious, the Most Merciful.
00:00:20In the name of Allah, the Most Gracious, the Most Merciful.
00:00:21Dear viewers, tonight I will be talking to you about the mercy of power.
00:00:27It was a hot day in Medina, and our Prophet (peace and blessings be upon him) was sitting with his esteemed companions.
00:00:36There is neither a guard around him nor a throne on which he sits.
00:00:41And as the Prophet Muhammad and this distinguished companion were sitting together, a man approached from afar, pushing his way through the crowd.
00:00:50A Jewish man came to collect a debt from our Prophet (peace and blessings be upon him) that was not yet due.
00:00:59That's his intention.
00:01:00Our Prophet certainly didn't know this, but when the man came and grabbed him by the collar, pulling until he left marks on his blessed throat, the man's intentions became clear.
00:01:12He says, "Pay me what you owe me, O Muhammad, your people are always late in paying their debts."
00:01:19The companions of the Prophet were furious and stunned by this sight.
00:01:26Hazrat Omar's blessed face turns bright red.
00:01:30Our Prophet (peace and blessings be upon him) responded to the man's rude behavior with maturity, calmly observing him.
00:01:37And then, turning to Hazrat Omar, he said, "O Omar, that creditor has the right to speak."
00:01:45He says, "Go and pay this man's debt in full."
00:01:49He even says you should pay more than you deserve for frightening them with your anger.
00:01:55And as a result of this reception from our Prophet (peace and blessings be upon him), the man's anger subsided, he calmed down and said, "O Muhammad, I love you, your..."
00:02:07I wanted to test his patience.
00:02:09I saw it in the Torah.
00:02:11The last prophet is gentle in the face of harshness, patient, kind, loving, and compassionate.
00:02:20That's why I acted that way.
00:02:23The Prophet Muhammad's (peace and blessings be upon him) action led to the man's conversion to Islam.
00:02:29Dear viewers, compassion is a power.
00:02:34It is far more effective and yields far more beneficial results than experiencing power intoxication.
00:02:40Using one's power and strength against the weak only makes sense through moral virtue.
00:02:48This evening, we will be discussing a very important topic: good morals and ethics, with a very important guest.
00:02:58Professor Dr. Mehmet Görmez will be with us.
00:03:02Please don't leave us.
00:03:25In the name of Allah, the Most Gracious, the Most Merciful.
00:03:39Thank you for watching.
00:10:15M.K.
00:10:16M.K.
00:10:30M.K.
00:10:53M.K.
00:10:56M.K.
00:11:11M.K.
00:11:12M.K.
00:11:15M.K.
00:11:26M.K.
00:11:29M.K.
00:11:50M.K.
00:11:53M.K.
00:11:54M.K.
00:11:55M.K.
00:11:55M.K.
00:11:55M.K.
00:11:55M.K.
00:11:55M.K.
00:12:01M.K.
00:12:06M.K.
00:12:08M.K.
00:12:21Ramadan elevates humanity, from mere humaneness to true humaneness.
00:12:26First, he defines such a person.
00:12:29How beautiful.
00:12:30Then he defines society.
00:12:32O people, do not view human communities merely as groups that have come together for the sake of utility, need, and self-interest.
00:12:44Human communities are bound together by a network of compassion in their hearts, bound together by goodness, together realizing virtue and righteousness, together achieving good and truth—that is us.
00:13:03We call it the Ummah.
00:13:05This is the difference between a community (umma) and a society (society).
00:13:07In the entire field of sociology, the word "society" refers to groups of people who live together to meet each other's needs and benefit from one another.
00:13:28But there is a spiritual dimension to this.
00:13:31Ramadan offers a new definition of society.
00:13:35That's why you share your iftar meal with people.
00:13:39Even when praying at the iftar table, he is the one who prays.
00:13:42افترا indekumus sa'imun
00:13:45You pray that those who are fasting will break their fast at your table.
00:13:50اَكَلَ تَعَامَكُمُ الْاَبْرَارِ
00:13:52You pray for one another so that good people may eat your food.
00:13:56Therefore, the second thing Ramadan does is to define a new way of life.
00:14:03Of course, they also share each other's pain and joy...
00:14:07Of course, he shares his sorrows and his joys, sir.
00:14:12They share their food and bread.
00:14:15He shares his knowledge.
00:14:17They share their opinions, thoughts, and feelings.
00:14:20She shares her tears.
00:14:22How nice.
00:14:22He shares his prayer.
00:14:24So the second thing he does is, during Ramadan, he goes on to define society.
00:14:33The third definition provides a definition of justice.
00:14:38In other words, it defines justice anew in order for society to transform into a unified community.
00:14:45It eliminates those differences between people.
00:14:50May God have mercy on the soul of Ali Izetbegović, our late wise king.
00:15:01When describing fasting and Ramadan, he says:
00:15:05A form of worship that equates a farmer's hut with a king's palace.
00:15:11How much?
00:15:12A form of worship that equates a farmer's hut with a king's palace.
00:15:18Therefore, it brings us together in an atmosphere of justice.
00:15:25The most important definition, and the most important definition that Ramadan makes every year, is the definition of freedom.
00:15:32Generally, people perceive freedom as the freedom to possess something.
00:15:40However, those who do not have the freedom to let go of something,
00:15:44Those who do not have the freedom to give something up,
00:15:49Those who do not have the freedom to make sacrifices when necessary,
00:15:55They also lose the freedom to own anything.
00:15:58He gives us a new definition of freedom and says,
00:16:04There are three kinds of freedom.
00:16:06A body, bodily freedom and liberty,
00:16:11a political, civil liberty and freedom,
00:16:16He also mentions moral and conscientious freedom.
00:16:20And our true freedom is freedom of will.
00:16:26And fasting trains our willpower, educating us on the path to becoming a true believer.
00:16:37As you know, Professor Mustafa,
00:16:40In the Surah Al-Baqarah, God Almighty has dedicated an entire page to fasting and Ramadan.
00:16:52In the Quran, understanding the endings of verses, the conclusion of a verse, and the relationship between that verse and the ruling within it are crucial.
00:17:06This is the most important topic in the science of Quranic exegesis.
00:17:11So, for example, it ends with the attributes of God.
00:17:16اِنَّ اللّٰهَ غَفُورُ الرَّح۪يمِ
00:17:18The verse has an indispensable and magnificent connection with the content of the verse about the Forgiving and Merciful God.
00:17:24We cannot understand if we cannot establish that connection.
00:17:28The Quran also teaches about purposes.
00:17:31It begins with لَعَلَّكُمْ.
00:17:34We translate it into Turkish as "hopefully".
00:17:36I don't think that's true.
00:17:39Because there's no such thing as "hopefully" there.
00:17:43Until, that is, for this purpose.
00:17:46Gaye will tell you.
00:17:48On the page about fasting and Ramadan, there are three instances of لَعَلَّكُمْ.
00:17:53بِرِي لَعَلَّكُمْ تَتَّقُونَ
00:17:56بِرِي لَعَلَّكُمْ تَشْكُرُونَ
00:17:58بِرِي لَعَلَّهُمْ يَرْشُدُونَ
00:18:01لَعَلَّكُمْ تَتَّقُونَ
00:18:03Why did I make this fast obligatory for you?
00:18:07Until you attain piety.
00:18:09What is piety?
00:18:11Regarding your question, sir, piety is both worship and morality.
00:18:18But it's important to know that there are around two hundred instances of the word "piety" in the Quran.
00:18:23Almost one hundred and ninety percent of them are related to morality.
00:18:26Piety is living a protected life.
00:18:29It is to live a life protected from evil and a life protected from punishment in the hereafter.
00:18:36The greatest purpose of fasting and Ramadan is لَعَلَّكُمْ تَتَّقُونَ (so that you may become righteous).
00:18:40Then لَعَلَّكُمْ تَشْكُرُونَ
00:18:43It teaches us to be grateful.
00:18:45Ramadan teaches us gratitude.
00:18:48Gratitude is the greatest hallmark of servitude to God.
00:18:53One of the greatest duties of servitude is,
00:18:56Indeed, the first duty is to be grateful.
00:18:59They even say that someone who doesn't thank people doesn't thank God either.
00:19:04The Messenger of Allah (peace and blessings be upon him) said in his hadiths.
00:19:08So, Ramadan and fasting are acts of worship that teach us gratitude.
00:19:13And also, you know...
00:19:14اِذَا سَأَلَكَ عِبَادِي عَنِّي فَاِنِّي قَرِيبٍ
00:19:19And [remember] when my servants ask me about you?
00:19:26Say, "I am very close to them."
00:19:28I answer the prayers of those who pray.
00:19:32In that verse
00:19:33لَعَلَّهُمْ يَرْشُدُونَ
00:19:34That's how it ends.
00:19:36The word "maturity" is also very important.
00:19:37The word "Rüşt"
00:19:39It is to be enlightened through knowledge.
00:19:41It is enlightenment through revelation.
00:19:45Because why Ramadan?
00:19:47Because it is the month of the Quran.
00:19:49Because he brought us the Quran.
00:19:51The Quran was not brought down only once during Ramadan.
00:19:53He brings it every year.
00:19:55And they bring a new one every year.
00:19:56Every single year, He brings us the Quran anew.
00:20:00Then
00:20:01When we combine the three
00:20:03piety, gratitude
00:20:04and to reach maturity through revelation,
00:20:07to become enlightened
00:20:08from all kinds of oppression and darkness
00:20:10to be saved
00:20:12Fasting and Ramadan are described as having the greatest purpose.
00:20:15Great, teacher!
00:20:16Thank you very much.
00:20:17It was very well understood.
00:20:19I was wondering about something.
00:20:21For example, you mentioned freedom, didn't you, professor?
00:20:23Yes.
00:20:24Today, modern human freedom
00:20:26whatever you want,
00:20:27whenever he/she wants,
00:20:28wherever he/she wants,
00:20:29He perceives it as doing things the way he wants.
00:20:32And as you know, our Prophet, peace and blessings be upon him,
00:20:35It's like they're saying, "If you have no shame, do whatever you want."
00:20:41So, is freedom truly about being able to do whatever one wants, however one wants?
00:20:47Or does it differ according to the definitions you mentioned?
00:20:50In fact, it is precisely a violation of that freedom.
00:20:54So, humans,
00:20:56The Quran calls her "suda".
00:20:59Suda,
00:21:00In other words, lawlessness.
00:21:02E'yehsebul insânû
00:21:05It begins with...
00:21:07So, does he think that humans were created without purpose?
00:21:10Idleness,
00:21:12It is not freedom.
00:21:14Freedom,
00:21:15It is the greatest act of will.
00:21:18But where?
00:21:20Where and what to do
00:21:22where and what not to do
00:21:25To identify.
00:21:27As I mentioned earlier,
00:21:29So if a person
00:21:30When he tries to do whatever he wants,
00:21:34this own freedom
00:21:37he'll also get to chew
00:21:39And it would inevitably infringe upon the freedom of others as well.
00:21:43That's why young people really like these two concepts.
00:21:47One is freedom, the other is happiness.
00:21:49That's why I say to my young friends,
00:21:53Let's redefine these.
00:21:55Okay, really.
00:21:57Freedom and happiness, they're both wonderful.
00:22:00But both freedom and happiness,
00:22:03Let us define it.
00:22:05Let's define it.
00:22:06So happiness is not pleasure.
00:22:09Freedom doesn't mean doing whatever you want.
00:22:14This is exactly what fasting and Ramadan are about.
00:22:16Fasting is not only a religious practice during Ramadan.
00:22:19So fasting is only obligatory during Ramadan, but...
00:22:22coastal times
00:22:24The Messenger of Allah,
00:22:25It is a great act of worship commanded by all the prophets.
00:22:29This worship gives us true freedom and true happiness,
00:22:32It also teaches us how to appreciate things.
00:22:36How nice.
00:22:37Exactly, sir.
00:22:38morality and virtue, of course.
00:22:41in the dimension that is reflected in human behavior,
00:22:44the beauties of religion,
00:22:46that which heals the person,
00:22:48What makes a person valuable,
00:22:49that essence of the universe,
00:22:51giving it the quality of representing the essence of the universe,
00:22:53In terms of morality.
00:22:55You always separate morality from your lessons.
00:22:59You have two distinctions,
00:23:01In two parts.
00:23:02You say one of them is Rahmani morality.
00:23:04You're talking about the ethics of modesty.
00:23:06If you'd like, we can continue from here.
00:23:08To be continued.
00:23:10Innate morality,
00:23:11ethics of martyrdom,
00:23:13Ethics of trust.
00:23:14Morality really,
00:23:17The relationship between morality and worship, Professor Mustafa.
00:23:21It is of utmost importance.
00:23:25I am a follower of Rahmani morals.
00:23:28Hopefully, it will also be published as a booklet.
00:23:31What I mean by divine morality.
00:23:33Now, Islam has great value in various fields.
00:23:40In the name of one of these sets of values,
00:23:43We call them values of compassion.
00:23:45You were with Professor Kemal the other day,
00:23:48You had a long conversation about compassion with Professor Kemal Sayar.
00:23:52It just happened to be a coincidence.
00:23:52Thanks.
00:23:53I watched it.
00:23:55Mercy.
00:23:57Compassion is a very important concept.
00:24:01And existence and the universe,
00:24:04It is not just a moral act.
00:24:07One upon whom existence and the universe were created,
00:24:10It is also a truth.
00:24:13It wasn't about feelings of pity or anything like that on that day.
00:24:17Yes.
00:24:18There are values that we call compassion.
00:24:22The values of compassion, on the other hand, derive their existence and legitimacy from...
00:24:27Perhaps the Divine Names (Esma-i Husna) of God, or even all the verses of the Quran, are of equal importance.
00:24:41But it is a map of the Beautiful Names of God (Esma-ı Hüsna).
00:24:46So sometimes, in verses related to worship, sometimes in verses about the afterlife, heaven and hell, and sometimes in verses about the sky and the universe, God Almighty reveals Himself.
00:25:00He has spread His names.
00:25:03In a hadith narrated by Imam Tirmidhi,
00:25:07ِنَّ لِلّٰهِ تِسْعَةً وَتِسْعُونَ اِسْمَنْ
00:25:10The Prophet Muhammad (peace and blessings be upon him) said that Allah has 99 names.
00:25:17The 99 here, in my humble opinion and according to my readings, is not the same as the 99 in mathematics.
00:25:27It is a metaphor for abundance.
00:25:31Because the perfection of God Almighty is infinite.
00:25:38It cannot be limited to names.
00:25:39It is infinite. It cannot be limited by names, by specific names.
00:25:43I actually sat down and counted, and when we add up all the names of God mentioned in the Quran and Hadith, we get over 400 names.
00:25:52There are different accounts regarding this matter as well.
00:25:55Yes, so that reveals over 400 divine names.
00:25:58From this, we understand that the 99 here is not a number, but a metaphor for abundance, an expression of infinity.
00:26:08So, God has infinite names.
00:26:11Among these infinite names, there are two specific names.
00:26:17One of them is what we call the divine name, we call it Allah, sir.
00:26:25One of them is Al-Rahman.
00:26:27Ar-Rahman.
00:26:28Er-Rahman is not just a name like any other name.
00:26:35It's not even a name like, for example, Er-Rahim.
00:26:38It's not a name like Er-Rauf.
00:26:40The name "Allah," like the word "Allahu Akbar," is an attribute, a name, that encompasses all of God's names.
00:26:52God's.
00:26:54Therefore, there is the Surah Ar-Rahman in the Quran for him.
00:26:56Isn't it?
00:26:59There is the Surah Rahman.
00:27:00How does it begin?
00:27:01Ar-Rahman.
00:27:03So, he's not saying "Allahur Rahman".
00:27:05Ar-Rahman.
00:27:08Allemel Qur'an.
00:27:10To read Surah Rahman correctly, one must make Rahman the subject of each verse.
00:27:20Ar-Rahman, Allemel Qur'an.
00:27:24His teaching of the Quran has a connection with the Merciful God.
00:27:29Halakal human.
00:27:31He created man.
00:27:32Who? Al-Rahman.
00:27:36Rahman, the mercy of Rahman, is inextricably linked to the creation of mankind.
00:27:43Let's explain the concept and name of Rahman a little more.
00:27:47I will explain.
00:27:48I will definitely explain.
00:27:49Ar-Rahman.
00:27:50Allemel Qur'an.
00:27:54He taught them to speak.
00:27:56He taught the declaration.
00:27:57It taught us how to express ourselves.
00:28:01My speaking to you right now is the work of the Merciful.
00:28:08He created the heavens.
00:28:11Rahman.
00:28:16Therefore, Ar-Rahman.
00:28:18There's a certain meter in Arabic, for example.
00:28:22That particular meter expresses infinity.
00:28:25So when someone says "I'm thirsty," they use the Arabic word for fire.
00:28:33But if you're very thirsty, you say "atshan".
00:28:41If you are full, you say "şeca," but if you are very full, you say "şeba'n."
00:28:49So you don't even have the energy to take a single bite.
00:28:52Rahman is even more different.
00:28:53Rahman also uses this meter.
00:28:55And it expresses the infinity of God's mercy.
00:29:01This infinity is an infinity of this kind.
00:29:04One, mercy is always manifest in existence and the universe.
00:29:09Yes.
00:29:09It always manifests itself.
00:29:11The statement "He created once and then ascended to heaven" is a false belief.
00:29:19He created, He created as the Most Merciful, and His mercy is manifest at every moment.
00:29:26It manifests itself continuously.
00:29:28And this Merciful One does not encompass only the believers, the believers who obey Him.
00:29:35It also encompasses those who do not believe.
00:29:38In other words, He is not saying, "Oh rain, go and rain on the fields of my believing and Muslim servants."
00:29:46He sends it to all of them.
00:29:48It's a whole thing, but it also has a womb.
00:29:51Only those who deserve mercy will find it.
00:29:56Professor, we'll continue from here.
00:29:58If you'd like, let's take a look at the sounds of our street.
00:30:02Afterwards, dear viewers, we will be together again to continue this wonderful conversation with our professor.
00:30:15Ramadan is a month of blessings.
00:30:17Ramadan is a month for humanity.
00:30:19Ramadan is a month of helping others.
00:30:21Of course, we brought these thoughts to mind during Ramadan, but our moral compass also changes.
00:30:26We need to abandon the wrongdoings and mistakes we committed in the past this month.
00:30:31It's not just about abstaining from food and drink; we also need to have sound morals.
00:30:38Not bothering people, not fighting with people, not infringing on people's rights, not deceiving people, not lying, not gossiping, not being envious, not harboring resentment, hatred, or hostility.
00:30:51And I think we should fast in all aspects, with all our limbs.
00:30:57Ramadan should improve our morals. Our morals should develop through Ramadan.
00:31:03What do we mean by this?
00:31:04We are fasting, but if our words don't improve, if we are fasting but our actions harm others,
00:31:10We are fasting, but if we harm our neighbor, or if we park our car in the wrong place,
00:31:17If we are parking in someone else's spot, if we are parking where we have no right to,
00:31:20We are fasting, but if people are still bothered by us because of it,
00:31:25We are fasting, but if we hurt our child, if we hurt our spouse, if we hurt our parents,
00:31:29Then it would be as if we hadn't fasted at all.
00:31:32If it hasn't instilled morality, if fasting hasn't calmed or corrected us, then it's not the same.
00:31:36Muslims must first and foremost be honest.
00:31:38They should respect each other.
00:31:41Since we already have respectful and honest values, the rest will follow.
00:31:43As we are tradespeople, our priority is the commercial interest.
00:31:48These days, people shouldn't be opportunistic, even on special occasions like this.
00:31:52We need to lower the prices of some products, even when we are in difficult circumstances.
00:31:58A moral person is someone who is conscious and sensitive.
00:32:01A person who lives by questioning why they came into this world and what their purpose is in this world.
00:32:06And wherever in the world there is injustice,
00:32:09A true human being is someone who can speak out when there is injustice, and whose conscience is troubled in the face of oppression.
00:32:15The arrival of Ramadan, the Sultan of 11 months,
00:32:18It needs to bring about a different kind of awakening for everyone.
00:32:21It is a month of mercy and blessings.
00:32:32Yes sir, our citizens also explained the relationship between morality and worship to us here in their own way, according to their own understanding and perception.
00:32:45Sir, I noticed that they associate it with justice, they associate it with honesty,
00:32:52They define it as a differentiation of behaviors.
00:32:56Say what?
00:32:58Undoubtedly, or rather, the following expression is generally used.
00:33:03People say,
00:33:05Teacher, we are praying, but we don't know if it's being accepted.
00:33:09And I say that we actually can know.
00:33:13How can we know?
00:33:15Indeed, if our worship immediately transforms into a moral code after that worship,
00:33:23We prayed, we left after prayer, and if it's reflected in our relationships,
00:33:28If it transforms into grace, politeness, compassion, and justice,
00:33:37If our fasting makes us more moral, then...
00:33:43If we're talking about the difference,
00:33:45Let us know that it has been accepted by God.
00:33:48There are four dangers surrounding religious practices.
00:33:52One is the loss of the dimension of reason and contemplation,
00:33:55becoming commonplace, in other words,
00:33:58one of the dimensions of the heart and soul,
00:34:02What we call awe, what we call humility,
00:34:06Losing the dimension we call sincerity and devotion,
00:34:10one of them should not become moral,
00:34:13One of them is ill-gotten gains.
00:34:15These four points,
00:34:16These are the four dangers that always surround worship.
00:34:20Well,
00:34:22We need to keep the intellectual and reflective dimensions alive at all times.
00:34:25Because,
00:34:27in existence and in religion,
00:34:29There is no absurdity.
00:34:31Every decree commanded by God,
00:34:33There must be a reason for it.
00:34:35And that wisdom,
00:34:37To prostrate oneself knowingly,
00:34:40knowing that wisdom,
00:34:42at dawn,
00:34:43Sir,
00:34:45to intend to fast,
00:34:47knowing that wisdom,
00:34:49sitting at the iftar table,
00:34:51It elevates worship beyond the ordinary.
00:34:55Well,
00:34:55We are talking about conscious worship.
00:34:58His level of consciousness.
00:34:59It's important to keep this alive at all times.
00:35:02And,
00:35:02When I say there is no absurdity,
00:35:04absurd,
00:35:05It has three interpretations in the Quran.
00:35:07Lağ, lehiv, sehiv.
00:35:08Meaningless, useless, aimless.
00:35:12None of the commands that our Lord has given us,
00:35:17It cannot be meaningless, useless, or purposeless.
00:35:19There must be a reason for it.
00:35:20Allah, one of the attributes and names of Allah,
00:35:23He is the All-Wise.
00:35:25He is wise.
00:35:27Like that,
00:35:27His wisdom is unquestionable.
00:35:30the expression,
00:35:31It shouldn't be used.
00:35:33Allah,
00:35:34that we should question His wisdom,
00:35:36and that we may learn its wisdom,
00:35:38He orders us.
00:35:40The manifestation of the attribute of Al-Hakim (the Wise),
00:35:42only with us,
00:35:43that's how it happens,
00:35:45That's how it happens.
00:35:46intention likewise,
00:35:48Intention is important.
00:35:51Intent,
00:35:51Mr. Mustafa,
00:35:52In Arabic, it means core,
00:35:54nevat,
00:35:54sunflower seed.
00:35:56It is the seed sown in the field of the heart.
00:36:00Intent,
00:36:02It is the seed sown in the field of the heart.
00:36:05Who sows?
00:36:06Wisdom sows the seeds.
00:36:09That's how I describe the intention.
00:36:11The mind,
00:36:13as I just stated,
00:36:15mind refined through contemplation,
00:36:17to the field of the heart,
00:36:20to the seed he planted,
00:36:21We call it intention.
00:36:22Like this,
00:36:23mind,
00:36:24heart and will,
00:36:27They become united.
00:36:27It is important to always maintain a pure intention.
00:36:33Because intention,
00:36:34Intention is the compass of all worship.
00:36:37Intent,
00:36:39It is the qibla of all worship.
00:36:41Worship without intention,
00:36:44even if facing the Qibla,
00:36:46The divine face is important there.
00:36:49Kaaba,
00:36:50As much as the House of God,
00:36:52Perhaps more important than the House of God (Kaaba),
00:36:54The divine face is important there.
00:36:56This is an expression from the Quran.
00:36:57This.
00:36:58Therefore,
00:36:59the emotional and heartfelt aspect of the work,
00:37:02with intention,
00:37:03We need to build it.
00:37:06Sir,
00:37:07And the third one is morality.
00:37:08Its transformation into morality.
00:37:11Prophet Shu'aib,
00:37:12In the Quran,
00:37:14to people,
00:37:16What did it bring the most of?
00:37:18Be fair in your measurements and weights.
00:37:21So when selling,
00:37:23while shopping,
00:37:24He says, "Do not cheat in measurements and weights."
00:37:27To Prophet Shu'aib,
00:37:28The questions that the people of Prophet Shu'aib asked him were as follows.
00:37:31Does your prayer command you to do this?
00:37:35Yes,
00:37:36Our prayer commands us to do so.
00:37:37So, Anatolian wisdom just now,
00:37:40isn't it?
00:37:40He expressed it beautifully from all the cities.
00:37:43Our fasting commands us to do this.
00:37:46Our fast tells us that,
00:37:48You will be fair.
00:37:49He says you will be more compassionate.
00:37:52For this reason, the Messenger of Allah,
00:37:54Me lem yeda'a kavlez-zûr vel amele bi'h,
00:37:58if a person,
00:37:59lying and acting upon it,
00:38:02Sir,
00:38:03if he/she doesn't leave,
00:38:06God's will to prevent him from going hungry and thirsty,
00:38:09He's saying he doesn't need anything.
00:38:11The purpose of fasting is,
00:38:12to starve you,
00:38:13It's not about depriving them of water.
00:38:15Purpose,
00:38:16As we just stated,
00:38:22both coming of age,
00:38:24both to learn gratitude,
00:38:25and to attain piety.
00:38:27We used stronger language.
00:38:28I apologize.
00:38:29One final point,
00:38:31And also ill-gotten gains.
00:38:33The same applies to ill-gotten gains.
00:38:36This is the greatest danger surrounding religious practices.
00:38:39Our mother Aisha (may Allah be pleased with her) asks the Messenger of Allah,
00:38:43O Messenger of Allah,
00:38:44We worship,
00:38:46We are praying,
00:38:48Is it accepted in some jobs?
00:38:50Isn't it possible?
00:38:51When some people ask why their applications aren't accepted,
00:38:54He says,
00:38:55مَتْعَمُهُ حَرَامٌ
00:38:56It is forbidden to eat it.
00:38:58Imagine a man,
00:38:59It is forbidden to eat it.
00:39:01مَشْرَبُهُ حَرَامٌ
00:39:03What he drank was forbidden (haram),
00:39:04مَلْبَسُهُ حَرَامٌ
00:39:06What she wore was forbidden (haram),
00:39:07غُزِيَّ بِالْحَرَامُ
00:39:09If he is nourished by forbidden things,
00:39:11فَاَنَّا يُسْتَجَابُولَهُ
00:39:12How can God answer him?
00:39:14How should he respond?
00:39:16How can he accept it?
00:39:17therefore,
00:39:18in forbidden food,
00:39:20likewise,
00:39:21surrounding religious practices,
00:39:23fourth,
00:39:24to see as a great danger
00:39:25Moreover,
00:39:26This also has to do with morality,
00:39:27directly,
00:39:28They have a relationship.
00:39:29Even,
00:39:30Our Prophet, peace and blessings be upon him,
00:39:31If I remember correctly,
00:39:32my teacher,
00:39:32There are much harsher expressions,
00:39:34for example,
00:39:34He who deceives is not one of us.
00:39:37he says,
00:39:37He who deceives is not one of us.
00:39:39Yes.
00:39:40I am raşşena feleyse minnâ.
00:39:43A very heavy one,
00:39:44I am a student of hadith.
00:39:48So, my life has been spent studying the science of hadith.
00:39:51What caught my attention most in the hadiths was...
00:39:54They are the books of faith.
00:39:56The books of faith in the hadith books,
00:40:00It's purely moral.
00:40:02Well,
00:40:04When we look at the definitions of faith,
00:40:06When we look at the definitions of believer,
00:40:08When we gather the hadiths that begin with "He cannot have been a believer,"
00:40:12He cannot be a believer.
00:40:13leyse mümin,
00:40:14leyse mümin,
00:40:15leyse mümin,
00:40:16He cannot be a believer.
00:40:16He cannot be a believer.
00:40:17He cannot be a believer.
00:40:18Who is it, O Messenger of Allah?
00:40:19I am bâte şeb'âne fecâruhu câ'i'un.
00:40:23He who sleeps well while his neighbor is hungry,
00:40:25for example,
00:40:26When we look at these,
00:40:27or,
00:40:28we them,
00:40:30So that faith does not turn into a matter of disbelief,
00:40:34cannot be a true believer,
00:40:35cannot be a true believer,
00:40:36Because one cannot be a perfect believer,
00:40:38We are translating, as you know.
00:40:40But,
00:40:41especially in the blessed words of the Messenger of Allah,
00:40:44faith,
00:40:45definition of a believer,
00:40:47always combined with morality,
00:40:50whose result is always morality,
00:40:52It is a very strong belief.
00:40:54Yes.
00:40:55From here, sir,
00:40:55modesty and morality,
00:40:57We'd like to switch to your place.
00:40:58Because that's a very different definition,
00:41:00That's a really interesting definition.
00:41:02Now, why have I focused so much on these two concepts?
00:41:06Professor Mustafa.
00:41:08You know,
00:41:09two,
00:41:09for two and a half years,
00:41:10for three years,
00:41:11almost,
00:41:13the conscience of all humanity,
00:41:15He lost in Gaza.
00:41:17Yes.
00:41:17or the conscience of some people,
00:41:20Because of Gaza,
00:41:22He started to wake up.
00:41:25Humanity has lost its compassion.
00:41:28Science has lost its conscience.
00:41:31Just when we thought it was all over, that peace and all that would happen,
00:41:37all of humanity on a dark island,
00:41:43truly unparalleled in the history of humanity,
00:41:47unprecedented ferocity,
00:41:52to read stories of perversion,
00:41:56He started to hear, to listen.
00:42:02Therefore, with digitalization,
00:42:05We have entered a new phase.
00:42:07As I have always stated,
00:42:09we are practically one,
00:42:11I am civilization and culture,
00:42:13I don't think it's appropriate to express it through tools, but...
00:42:19We are facing a true screen civilization.
00:42:23And in this screen civilization,
00:42:26a visual perception that predominates,
00:42:32surrounding a person's life,
00:42:34a person's individual life,
00:42:36social life,
00:42:38education, professional life,
00:42:40We are faced with a screen that encompasses everything.
00:42:45We are faced with the dominance of visual perception.
00:42:48Right at a time like this,
00:42:50A hadith has gained new meaning.
00:42:54The Messenger of Allah (peace and blessings be upon him),
00:42:58inne likullî dinin hulukan,
00:43:00And Islamic morality is modesty.
00:43:03Every religion has a fundamental moral code.
00:43:06What I brought,
00:43:07The most fundamental moral principle of Islam is...
00:43:10It is modesty.
00:43:10This hadith caught my attention.
00:43:12And this is in all hadith sources,
00:43:17You just read one too.
00:43:20İzâ lem testa inne thousand words nubuvvetil uûlâ.
00:43:23From all the prophets,
00:43:26There is a saying that has come down to us from the first prophets.
00:43:34Do whatever you want after you've lost your sense of shame.
00:43:38Therefore,
00:43:40The concept of modesty is not simply a feeling of shame.
00:43:44There is a word called "hacel" in Arabic.
00:43:48Hacel, what we call shame,
00:43:50So, the reason we are wary of each other is called "hacel" (a form of fear or hesitation).
00:43:54But modesty is life.
00:43:56Haya comes from the root word hay and means life.
00:43:59Therefore, the ethics of modesty is the ethics of life.
00:44:03I'm speaking particularly through a metaphor,
00:44:09I think it was last year,
00:44:10I shared it on a similar program.
00:44:14I'd like to repeat that.
00:44:15Please, go ahead.
00:44:16Because I consider it very important.
00:44:21Imam Ghazali,
00:44:24Sir,
00:44:26He describes humanity to us through a metaphor.
00:44:28It compares a person to a country.
00:44:30He compares it to a country.
00:44:32It makes a person resemble a city.
00:44:36He describes the heart as the sultan of this country.
00:44:41He also describes reason as a vizier.
00:44:45Sir,
00:44:47He describes ears as messengers.
00:44:51He describes the language as serving as the interpreter for both the sultan and the vizier.
00:44:59But his eyes also serve as a guardian.
00:45:03Guards who watch over the city gates or the country's borders.
00:45:08I'm trying to explain my point by adding another metaphor to this metaphor, so that it will stick in people's minds.
00:45:17my intention on this matter, or how vital the ethics of modesty are,
00:45:23To explain how important it is.
00:45:25In this country, in this land we call people, or in this land we call the body, a coup took place.
00:45:36The coup was carried out by the guards.
00:45:38The guards did it.
00:45:40So they made eyes.
00:45:42And eyes seized the country.
00:45:47They put an end to the Sultan's rule.
00:45:50They did not recognize the vizier's decision.
00:45:52They said,
00:45:53They said, "We will govern this country."
00:45:57Previously, we used to perform this act of looking, this act of seeing, using our intellect in conjunction with our minds.
00:46:03We used to call it the evil eye.
00:46:05We are abandoning this now.
00:46:06I'll just watch.
00:46:08I will simply watch, sir.
00:46:11His mind is disabled.
00:46:12His mind and heart, his mind too, sir.
00:46:18Therefore, he tried to create an image society, a visual society.
00:46:29Not content with that, he also appropriated it.
00:46:33He acquired all the images.
00:46:36The eye took ownership of the images it saw.
00:46:40He interfered with religious beliefs as well.
00:46:42He said, he said to reason, don't believe what you can't see.
00:46:46Don't believe what I haven't seen.
00:46:48He said to the heart, "Do not accept what I do not see, what you do not perceive."
00:46:54He said.
00:46:55Therefore, this is what I mean by the dominance of visual perception.
00:46:58In contrast to the dominance of visual perception, Islam offers us the ethics of modesty.
00:47:06The ethics of modesty are the ethics of life.
00:47:09The ethics of modesty is an ethics of witnessing.
00:47:11What does "the ethics of martyrdom" mean?
00:47:13In other words, the relationship with God transforms into one of witness and witness.
00:47:18If you acknowledge that your Lord is witnessing you at every moment, and that you are witnessing His verses and His names,
00:47:27Our Lord knows even the secrets in your hearts at every moment.
00:47:37If a person accepts that our Lord is a witness even to the betrayal of the eye,
00:47:44He would not commit that sin, he would not do that evil.
00:47:48The greatest danger that the dominance of visual perception poses to humanity is,
00:47:54A kind of death of perception.
00:47:56Death of perception.
00:47:58In other words, it weakens the mind's ability to comprehend.
00:48:00the heart's perception is confronted with a kind of death,
00:48:05if a person, who was also mentioned in sermons today,
00:48:09this screen addiction,
00:48:13screen addiction,
00:48:14ten hours a day,
00:48:15ten hours a day for a child, a young person,
00:48:19If an adult's life revolves around it,
00:48:24Sir, he suffers a death of understanding.
00:48:28Death of perception,
00:48:29The Quran has eyes, but they do not see.
00:48:32They have ears, but they cannot hear.
00:48:34It is a kind of death indicated by the verse.
00:48:37Teacher, it's almost time for breaking the fast in Ankara.
00:48:40We will continue because screen addiction and its consequences are truly very important.
00:48:46Sir, it's almost time for iftar in Ankara.
00:48:51We wish you bon appetite.
00:48:53We say, "May God accept it."
00:48:55May your tables be bountiful, sir/madam.
00:48:58Allahu Akbar, Allahu Akbar.
00:49:02Amen, amen, amen.
00:49:05Those are truly beautiful prayers.
00:49:06It makes you emotional.
00:49:07Prayer is something that makes people very happy.
00:49:10That's a really relaxing activity, sir.
00:49:13Say, "What does my Lord say to you?"
00:49:15lev la dua'akum.
00:49:17Isn't it?
00:49:17Say, O my beloved, what good are you if you do not pray?
00:49:21How nice.
00:49:22Professor, we touched upon some very important topics.
00:49:26But there was also a wonderful call that hopefully started with you,
00:49:31There was an app.
00:49:32To amplify the voices of our children in the mosques
00:49:36You've really sparked some excitement.
00:49:40And our children are spending more time in mosques now, thank God.
00:49:45We hear their voices, we hear them during prayers.
00:49:48When I go there on Fridays, hearing the lively voices of children makes me very happy.
00:49:54However, there are also those who do not consider this appropriate in terms of mosque etiquette and have made some criticisms regarding it.
00:50:03They also offer their own justifications.
00:50:07Of course, we must pay attention to the etiquette of our mosques.
00:50:12We shouldn't disrupt the harmony there, but it nourishes the religious life of future generations.
00:50:20And it is the voices of children that will revive him, isn't it, teacher?
00:50:23What do you say? What's your opinion on this matter?
00:50:26First of all, let me extend my warmest greetings to all our young viewers.
00:50:33Yes.
00:50:36May God accept both the boat fasts and the full fasts.
00:50:41Amine.
00:50:41Hopefully.
00:50:44Mr. Musa, I truly took this very seriously during my time on duty at the Directorate of Religious Affairs.
00:50:49After me, our friends continued to value it and carried on the legacy.
00:50:53It continues.
00:50:54It continues today as well.
00:50:55Yes.
00:50:56So, children's mosque gatherings, our children and women's mosque gatherings, the family's mosque gathering,
00:51:04This is very important for Türkiye, for the religious life of our country, and for the future of generations.
00:51:10Because a mosque is not just a place of worship.
00:51:14A mosque is both a place of learning and a place of fellowship; it is also a place of identity and belonging.
00:51:23Therefore, our mosques shouldn't be places where only middle-aged men go to pray and then leave.
00:51:33It needs to encompass everyone: women, men, children, and young people.
00:51:39Its name is mosque, after all.
00:51:41It means a mosque, encompassing everyone who comes there.
00:51:45Now I have made friends with people from many different viewpoints within the Ankara bureaucracy.
00:51:54Many writers, many directors, many artists have a certain way of telling their own stories, their stories related to religion.
00:52:03There is a mosque section.
00:52:07It has a section.
00:52:08When I asked my teacher why he wasn't praying, he said, "When I was a child, I went to the mosque, the imam scolded me, and that was the last time I saw him."
00:52:18Or someone from the congregation pulled my ear, and that was the end of it.
00:52:23We see this quite often, even in memoirs.
00:52:28On this occasion, I personally used the following expression while on duty.
00:52:33I said, if... I addressed the mosque congregation.
00:52:37If any child has such a deep wound in their heart and soul towards the mosque, the congregation, prayer, Islam, and the Quran...
00:52:49if you're going to be so harsh as to open it
00:52:52I said, "Pray the Tarawih prayers at home."
00:52:56Maybe it was a bit... something, maybe it was a little harsh.
00:53:01Sir, but I already said that.
00:53:05Later, there were some very positive developments in this area.
00:53:10But never, of course, in a way that would disrupt the prayers of those who are praying.
00:53:16in a way that would disturb the entire peace of the mosque,
00:53:19We didn't say, "Build castles and come play football."
00:53:23I was praying somewhere recently, and children were making noise behind me.
00:53:32Sir, while we were pausing between two rakats, I looked behind me and saw two friends saying to each other:
00:53:40Two of our fellow believers say that this teacher in the front is the one who inflicted these children upon us.
00:53:46I turned around and said, "I give thanks."
00:53:49How nice.
00:53:50Because it's a great thing that this has turned into a social issue.
00:53:57Yes.
00:53:57So this year it has turned into a social issue,
00:54:01The fact that our esteemed professors are discussing this, and that various newspaper columns are writing about it, is, in my opinion, an extremely important development.
00:54:08But this gives us the following opportunity,
00:54:12Therefore, we should address the children who enter the mosque, as well as the parents, the congregation, and the mosque staff.
00:54:20How can we find ways to connect children to the mosque with love, without upsetting, harming, or driving them away?
00:54:30I think we need to focus on this.
00:54:33We have books on mosques in both our hadith books and our fiqh books.
00:54:38These practices regarding the mosque, specifically the presence of a child in the mosque, are directly linked to the Sunnah through widely transmitted reports.
00:54:46During the life of the Prophet Muhammad (peace and blessings be upon him),
00:54:49There are three major sources of evidence in the books of hadith.
00:54:53Someone said that his eldest daughter, Zaynab's daughter, that is, his granddaughter, his great-granddaughter Umama,
00:54:59He led the prayer in front of the congregation by holding the worshipper in his lap.
00:55:05This scene, that is, to all my fellow believers who are disturbed by the slightest mischief of any child in the mosque,
00:55:14I want to remind you of this scene.
00:55:16We gave this as a gift.
00:55:17So, yes, so our Master, the master of this universe, the Messenger of Allah, peace and blessings be upon him,
00:55:23So, it means they're still a baby, a child who's just out of infancy,
00:55:30Sir, he is praying and the name Umama, he puts Umama on the ground when he prostrates.
00:55:37When he rises from prostration to standing, he takes the child into his lap and prays with him.
00:55:41This is the first hadith narrated in our hadith sources.
00:55:46Secondly, the second one is while prostrating,
00:55:50riding on the backs of both Hazrat Hasan and Hazrat Husayn
00:55:54And he prolonged his prostration because they rode on his back.
00:55:58In other words, they fall when they try to stand up.
00:56:02Sir, we see that.
00:56:06The third is the Messenger of Allah (peace and blessings be upon him),
00:56:10I am about to begin prayer, and during prayer I want to make it a long one.
00:56:15But I hear a child's voice, the sound of crying.
00:56:21So that Mom won't worry, so that Mom won't be upset,
00:56:25"I am making the prayer easier," says the Messenger of Allah (peace and blessings be upon him).
00:56:30Therefore, we can very easily say that,
00:56:34During the Golden Age of Islam, both women and children actively participated in the Prophet's Mosque.
00:56:43But as I said, mosque etiquette is important.
00:56:48This mosque shouldn't be compared to anything else.
00:56:52But I'm repeating my own sentence.
00:57:00None of us as the congregation of our mosque,
00:57:03in the heart and soul of any child,
00:57:07to the mosque, to the temple, to worship, to prayer,
00:57:11Sir, I personally don't think it's right to do something that is malicious or that would cause harm.
00:57:17But this brings us to this conclusion, this imposition.
00:57:22So we, all of us together,
00:57:25So, as parents,
00:57:27both as a community,
00:57:30and as mosque officials,
00:57:32Perhaps we can hold private meetings,
00:57:35these child guests of ours,
00:57:38without disturbing the peace of prayer,
00:57:40Sir, that joy of the mosque,
00:57:43Because children retain information in their memory.
00:57:45Child's memory,
00:57:48He is recording the mihrab,
00:57:50He's recording the pulpit.
00:57:52Child's memory,
00:57:54recording the dome,
00:57:56It records the Fatiha and the prostration.
00:57:58This is important.
00:58:02We will take them this year,
00:58:03There's another dimension to it, Professor Mustafa.
00:58:05I don't know if there's a specific time.
00:58:06We only have a couple of minutes left, sir.
00:58:08There is another dimension,
00:58:10especially during Ramadan.
00:58:11Because our sisters,
00:58:15This is also the prayer most frequently attended by our female sisters.
00:58:19Tarawih prayer.
00:58:22At other times,
00:58:24For example, we don't hear these complaints.
00:58:26When do we hear about it?
00:58:27We hear it in more things.
00:58:29We see this during the Tarawih prayers.
00:58:31Here, too, we are taking into account the presence of our women in the mosque,
00:58:38Hopefully, it will be beneficial to develop a new form of relationship with our children.
00:58:41First of all, thank you very much, professor.
00:58:44May God never diminish the love of mosques in the hearts of children.
00:58:46How nice.
00:58:47While you were telling me these things, I thought,
00:58:50Previously, we were worried about why our children weren't coming to the mosque,
00:58:54Today we are discussing how to help our children adapt to the mosque.
00:58:58I thanked God for that, sir.
00:58:59Yes, if you wish, let's crown this gratitude with our prayer for the Istanbul iftar.
00:59:04In the name of Allah, the Most Gracious, the Most Merciful.
00:59:05Praise be to Allah, Lord of all worlds.
00:59:07And peace and blessings be upon our Messenger Muhammad and upon him and all his companions.
00:59:11O You who created us from nothing,
00:59:14Our Almighty Lord, who makes us aware of His existence.
00:59:17The mercy that occurs during these 10 days of Ramadan,
00:59:21from the hearts of all believers, from their homes, from our country,
00:59:26from our hearts' geography, from our Gaza, from our Arakan,
00:59:30Never let Turkestan be without you, O Lord.
00:59:35Oh God, Lord of all worlds.
00:59:36Currently in various parts of the world,
00:59:39There are many of our brothers and sisters who raise their hands in prayer at the time of breaking the fast.
00:59:44O Lord, accept all the prayers of these brothers and sisters.
00:59:50Oh my God, Lord!
00:59:51Having received forgiveness,
00:59:53To the Night of Power (Laylat al-Qadr),
00:59:55Having experienced the Night of Power (Laylat al-Qadr),
00:59:57to reach the holiday
00:59:59to meet in peace and tranquility,
01:00:02to our nation,
01:00:03Grant this to the Islamic world.
01:00:06Make the Islamic Ummah a glorious nation once again.
01:02:01Allahu Akbar, Allahu Akbar.
01:02:12There is no god but Allah.
01:02:23Sir, during these beautiful days of Ramadan, a time when we journey from mercy to forgiveness,
01:02:31This evening marks the end of our Ramadan Joy program.
01:02:35Today we had very important topics and guests in our studio.
01:02:40Our topic was the relationship between worship and morality.
01:02:44We discussed the ethics of God and the ethics of modesty, and we tried to examine the aspects of our worship that are reflected in our morals.
01:02:54We also tried to convey the relationship between mosques and children to you in tonight's Ramadan Joy program.
01:03:02Tomorrow we will meet again at the same time for another Ramadan Joy program, and we will have very important guests again.
01:03:09Professor Dr. Mahmut Erol Kılıç will be with us, and Ünver Karabıyık will also be joining us.
01:03:16Until we meet again at the same time, sir. May Allah accept our fasts and your prayers.
01:03:24With the hope of being together here again at the same time tomorrow.
01:03:27May God protect you. Goodbye, dear viewers.
Yorumlar