“If religion is compared with branches of science, no contradiction can be found in them. Both religion and branches of science accept that this world cannot exist without an enormous Creator. All the new findings by branches of science are proofs which indicate the existence and the greatness of this enormous Creator. No differences exist between religion and the branches of science. The way of science is not something else, but some people claim so. What a shame it is that some people in our century think that there is no relationship between religion and branches of science. This idea is completely wrong. As I have tried to explain above, religious beliefs and thoughts are supported by branches of science.

“If you read history, you’ll see that the most famous scientists tightly followed a religion. Leibniz, Newton and Kepler were very pious men. As a matter of fact, in those days, scientific experiments were done only in churches, in dark dirty rooms, or in priests’ houses. Then, in the course of time, labs, institutions and universities were founded; hence, the scholars of religion and science began to study separately and followed different methods. Over time, their methods became so different from each other that it was thought that their aims must be different, too. In fact, they are not the ways leading to opposite directions. On the contrary, they are exactly parallel lines of each other. They go towards the same destination. As parallel lines are supposed to come to the same point in the infinite distance, religion and science will embrace each other in the main infinite distance, too. ”

It is written in Halabî-yi kebîr, “The namâz of ’Iyd consists of two rak’ats. It is performed in jamâ’at. It cannot be performed individually. In the first rak’at, after the Subhânaka the takbîr-i zawâid is said three times, that is, the hands are lifted up to the ears three times; in the first and second times, they are let down hanging on both sides, and after the third time they are clasped under the navel. After the imâm says the Fâtiha and the additional sûra aloud, they (the imâm and the jamâ’at) bow for the rukû’. In the second rak’at the Fâtiha and an additional sûra are said first, then the hands are lifted up to the ears three times, and after each time they are let down hanging on both sides. In the fourth takbîr you do not lift your hands up to your ears but instead prostrate for the rukû’. In the first and second rak’ats five and four takbîrs are said respectively. And in order not to forget where you will put your hands in those nine takbîrs, you memorize this procedure as follows: “Hang them twice and clasp them once. Hang them thrice and then prostrate.”