Talk of 1 May 2021

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We have questions. Let's first go through our questions. After that we'll move on to our lesson.

"Assalamu alaykum, Hodja." My question goes like this, it says.

"Our souls and the souls of our present parents — is there any connection between them?"

What the asker means is probably this.

That is, in the realm of lahut, whether we with our present parents there — whether we had any connection with our parents, that's the sense of it, I suppose. There is neither such a connection nor such a closeness. Why is there no such connection and no such closeness? Now, if we explain this part a little more thoroughly, just a bit more thoroughly. In another verse Allah Almighty says: what is in the wombs, only Allah knows. If you say, "Hodja, what do the wombs have to do with this?", look, what they have to do with it you will understand now.

Earlier, when it said what is in the wombs only Allah knows, people said, "It says Allah knows what is in the wombs, but people also know whether it's a girl or a boy nowadays, don't they?" Well, we explain it like this. What is in the wombs, only Allah knows. Well. Now what does this mean? Let's say I came into the world. Allah Almighty brought me into the world. I will have a son or a daughter.

According to my mindset, and with whom I will be tested in the best way, and how both he and I will be tested with each other, and that you will die without proving to Allah Almighty what kind of person you are, and the verse "that you suppose" — we will grasp its secret. How will we? In proportion to the covenants we gave Allah Almighty, which person will be tested better with which person, and which person, tested with which person, will go to kufr or raise his rank — because Allah knows this, He takes those people from the barzakh, from the realm of barzakh, and gives them to those people. Otherwise, in the realm of the hereafter, we have no relation with our children or with our parents at all.

That's all for this part.

"So, before coming into the world, in the realm of lahut too, did we have the same parents?" No. As we said, there are no parents there. We were all created. Parenthood exists in this world. Because for the people there to come into the world, Allah Almighty had to set up the human factory. What did He do? He created our father Adam. And our mother Eve He created from his left rib so that his nafs would find peace, and He set up the first human factory. Why did He set it up? Because all the people Allah Almighty created, when they were divided into three groups, since non-Muslims are forbidden to enter Paradise, had to come into the world to be tested.

For this reason Allah Almighty, according to how we will be tested with each other in the best way, after making covenants with us in the realm of souls, gives us to one another. Yes.

"My other question: when Allah asked us, 'Am I your Lord, am I not?', did anyone say no?" This question is wrong. The translation is wrong anyway. They interpreted it wrongly. "Am I not your Lord?" There is no such question. "Hodja, are you denying the verse?" No. I'll tell you the right one now and you will understand. There is a direct command. Elestü bi-rabbiküm. Elestü is a definite command. A command. "I am your Lord." Look, not "Am I not your Lord". It says: "I am your Lord." I'll explain this part briefly, in a sentence. Because if we explained it fully, it would be long. Allah Almighty creating the souls, them standing opposite in three groups, His appearing to people in human form, then His saying to them, "I am your Lord".

That would take long. He says: "I am your Lord." Definitely. In this case, because the people themselves saw Allah Almighty, they cannot believe it. The correct form of this verse is: "I am your Lord." If He had said "Am I not your Lord?", then, had they denied it, Allah Almighty, before bringing us into the world, would have closed their account. He would have closed their account. How is this known? Allah Almighty, Surah Ta-Ha, 134, from that verse. Why was it like this? Suddenly, through an act of creation, the human comes to life. Allah Almighty created them. To people, with the same frequency, a (?) frequency, all the billions of people He created suddenly come to life and, opposite Him, in three groups, they stand.

At that moment Allah Almighty, again in human form, says to them, "I created you, I am your Lord." The people look at themselves; they have been created, yes. But "He is a human too" — out of pride and arrogance they do not believe in Allah. Because they do not believe in Allah, when Allah Almighty says "I am your Lord", since He knows they will deny it — had He allowed their denial, that is, had they answered no, then it would have meant that there was a god who created them as well. Since Allah Almighty knows their creation, and since no being other than Himself created them, He says "yes". Knowing they were created, He says yes on their behalf there.

So in this case: Elestü bi-rabbiküm, "I am your Lord", kalû belâ, it says. And kalû belâ. None of them could say yes to Allah Almighty. That's what the yes there means. Why couldn't they? Because had they said yes — no —, Allah Almighty, since everyone is free in their will, free, it would have come out by their will that they had been created by another god. But only because Allah Almighty knew that they would lie there, He says yes on their behalf, look. Because they would lie. How is this known? Allah Almighty calls them lying disbelievers in a verse. Why does He say lying disbelievers? Because they denied His Being.

There they deny. Otherwise no one said no.

And He takes a covenant from each of them separately. He writes each one's covenant, their wish, as their destiny. Yes.

"After this has been explained briefly here, we — why were we born in Anatolia and became Muslim, while another was born in Japan and became a disbeliever? Does this have to do with the covenant?" Of course. It is related to the covenant. When you made your covenant with Allah Almighty, you said, "Yes, You are my Lord", so you became Muslim. You became a Muslim. And you came, and He showed you the worlds. Whichever place among the worlds you liked, you chose it. And Allah sent you there. Because in that land, in that life, among those people, with those parents, you will get along best and prove yourself in the best way.

Without anyone's (?) over you. And the disbeliever chose the lands he liked. He chose people of his own mindset. They went there too. Only, Allah Almighty puts a Muslim soul in some lands of the disbelievers. In a land of disbelievers, into the loins of a Muslim, a Muslim soul He puts. And into the loins of a Muslim He puts a disbeliever's soul. Why does He do this? Like you asked: "I was born among Muslims, I am Muslim. The other was born among disbelievers and became a disbeliever; Allah discriminated" — so that people don't say that. When He puts a Muslim soul into a disbeliever's loins, that Muslim soul, from a disbeliever's loins, although its parents are disbelievers, after a certain level turns to Islam. Because its covenant is good.

For example, let's take it like this.

Imagine a crop field. Imagine a wheat field. We put a grain of barley into it. In all that wheat field, will this barley become wheat? It will yield barley. It's exactly like this. Or you put in a pomegranate seed, and it becomes a pomegranate. A single pomegranate seed in all that wheat field. Likewise, when one disbeliever's loins is put into the Muslim's soul, it too, in the same way — imagine a Muslim field, a wheat field, and imagine it as a grain of barley — it turns to the disbelievers. It becomes a disbeliever. It returns to its covenant. "Will tar turn into sugar if it boils? Curse its kind, it takes after its kind," it says.

It's well said.

yes, Ahmet Efendi May Allah be pleased with you for asking. Now, a guest, (?), says: "Is the prayer three times a day?" Prayer is five times. We say it like this. look, we explain everything here with verses, right, the words; this too we will explain from the verse. Since prayer is asked about so often, we took it here like this.

The description of the five daily prayers: Surah Hud, verse 114, and Surah Ta-Ha, verse 130, explain it. Let's read them, shall we?

Yes. First let's read Surah Hud. Because in one place it looks like three times. People say the prayer is three times.

Surah Hud.

yes, goodness, let me look, like this let's give this, where, let's look at this here

Surah Hud Yes Yes Surah Hud, verse 114. "At the two ends of the day" The two ends of the day are noon and afternoon. Listen well: "and in the first hours of the night." It doesn't say in the first hour of the night, look, in the first hours. What are these first hours of the night? The evening prayer; near morning, after imsak, the morning prayer; and the night prayer. In the first hours of the night, because at sunset a redness appears. This redness shows that the evening prayer time has begun. When the redness disappears and a brightness appears, it shows that the night prayer time has begun.

That's the first hours. And in the first hours of the morning — what does this make? That makes five.

(?) "Because good deeds remove bad deeds," it says. "They remove sins. This is a reminder for those who want to take admonition." That is: "Perform the prayer at the two ends of the day and in the first hours of the night. Because good deeds remove bad deeds," sins, it says. Yes. Now, how will a good deed remove a sin? Let us explain this to you a little too.

Let's say I committed a sin today. God forbid.

Let's put it on (?). Let's weigh it in grams. Say I committed 20 grams of sin.

These sins of mine — the next day I sinned. The next day I sinned.

My good deeds were added up too. If my good deeds are more than my sins, however much more, my sins — I mean my good deeds — I go to Paradise. My sins are erased.

In a simple, outward sense, it's like this. This is simple. Because: "We will add up what you did, your good deeds and sins, your sins." They interpreted this wrongly too, as "We will multiply". Whereas sins will be added up. They won't be multiplied. Only good deeds are multiplied.

Now we come to the real meaning here. We come to the meaning in verse 114.

"Because good deeds remove bad deeds, sins," it says. When we are about to pray, what are we doing? Good deeds, right? This is worship.

The noble angels on our left shoulder who record our sins put our sins down. Their records. Because we are in the miraj. We are in the presence of our Lord. He does not take us into His presence unclean. The sins are down below. After the prayer ends, the noble angels say, "Shall I put his sins back on his shoulder?" And Allah Almighty, to the noble angels, the scribes, the noble angels: "From Our servant We took down his sins; it befits Our glory that We do not put his sins back on him. Erase it from there," He says. You see? The sins are gone; good deeds take away sins, it says. Yes, good deeds take away sins, it says.

Except for major sins: the rights of people, living parents and so on, these. That's why we insist: perform the prayer, the prayer, the prayer by all means. If you believe in the hereafter, in Allah Almighty, in Paradise and Hell, if your faith makes you believe in Allah as Muslims, perform your prayers so that we do not go before Allah as sinners. Yes.

It is also in Surah Ta-Ha.

It's asked whether prayer is three times, so we'll tell. Let's also open Surah Ta-Ha. Well. Ta-Ha, which verse of the surah was it? Let's see. Which? Was it 130? Yes. That's what he said, right?

Yes. "My Messenger, be patient with what they say," it says. "Before sunrise" — the morning prayer, listen well. "Before sunrise, and before sunset" — the afternoon prayer. "Glorify your Lord with praise." "In some hours of the night" — some part of the night, what did we say, the evening and night prayers — "and around the day, at its two ends, glorify Him, so that" — how beautifully it says it — "you may be content with Allah," it says. Now, if we perform the five daily prayers, if Allah — the Prophet prayed and is content, what does it say? "Glorify Him so that you may be content with Allah," it says.

There's a saying, a proverb: "I'm telling you, my daughter; understand it, my daughter-in-law." Whereas the Prophet (peace be upon him) already brought us the prayer as a gift; he is content. This word is for his ummah, his ummah, surely his ummah: pray so that you may be content with Allah, and Allah being content with us, in the hereafter, when we are subjected to questioning, under the mercy of our Lord we may pass through quickly. yes, so it is not three times but five times. Those who want to reduce the prayer to three times are heedless ones who want, in the religion, to give direction to superstitions, and people who are fierce enemies of Islam, or else heedless ones with a seed of hypocrisy in their hearts who want to bring discord into Islam.

Yes.

A guest asks; she says: "Assalamu alaykum, Hodja. I am right in the middle of my pregnancy." May Allah grant you good children, good health and an easy birth. "Until today I have kept my fast. Today at my check-up, the doctor said that there is no problem right now, but that from these months on, since it is the baby's circulation period, I should not fast. What is your advice on this? Hodja, I kiss your hands." Yes. If, until your delivery, your fasting were dangerous, Allah Almighty would have told us in the Quran: do not fast during pregnancy. What does it say?

If you are in no state to fast — look, if you are in no state to fast, then don't fast, and when you recover, make up your fast as a fast, it says.

If it is a condition you won't recover from — some people are permanently ill, as you know. Then, each day, as much as a poor person eats — a family of two, of three can eat its fill for twenty liras today. You pay that for as many days as you could not fast. In return for your fast, you pay its money. My advice to you: if your health is good, don't mind the doctor at all. Don't mind the doctor at all.

That child, the child in the womb — when you, being healthy, eat and drink, if it doesn't affect you and doesn't make you faint and leave you weak, Allah Almighty will keep the child in your womb healthy too. Because the junk we ate for eleven months — it is the expulsion of the filth built up in our bodies, the expulsion of the toxins. Don't pass that poison to the child.

You keep your fast. Yes. But in what case won't you fast? As I just said, when you become unwell. Yes. If you ask a doctor — most doctors, may Allah grant them well-being, have nothing to do with religion, most of them. But there are also those who (?) would outdo me. Mashallah. Yes. May Allah be pleased with them. Of course, each according to their covenant. Of course, you need to find your doctor.

Now we continue with our lesson, I suppose.

Of Surah Al-Baqarah — of Surah Al Imran, 53, in the verse — 32, the verse: "Say: obey Allah and His Messenger; if they turn away, let them know that Allah does not love disbelief," it says. This is a verse that is read wrongly, given a wrong translation. What does it say here now? "Say: obey Allah and His Messenger. If they turn away, let them know that Allah does not love the disbelievers."

Well, when someone among the disbelievers becomes Muslim, if Allah Almighty is going to love that Muslim once he is freed from disbelief, He also loves him while in disbelief. Then Allah has been ascribed attributes. He did not know he would become Muslim. He did not love him. And a person cannot feel love anyway for someone he does not love. Did you squeeze Allah Almighty into heads like yours and mine that you put it like this? Whereas: "Say: obey Allah and His Messenger. If they turn away, let them know that Allah does not love disbelief." Disbelief — not "does not love the disbelievers". He does not love disbelief.

Yes. Well, aren't there people within Islam who live like disbelievers? Oh, plenty. There are Muslims whose way of life would put a disbeliever to shame. They say La ilahe illallah, (?), but they are in a state of disbelief. How these will depart is not certain, though. The last breath. How they will depart is not certain. Allah does not love disbelief. Yes. What then? Since He does not love it: if he is Muslim, yet did not draw near to Islam, while not giving up Islam either, and lived in a way that would put a disbeliever to shame, and he also died as a Muslim, what will happen?

Allah Almighty will put him into the fire of Hell, (?), into Hell. Once his nafs has become mutmain in Hell, he will come out of Hell. The disbeliever will say to that Muslim in Hell, "Weren't you a Muslim? Why did you come here?" Do you know what the Muslim will say to the disbeliever? "I was a Muslim, I didn't give up my Islam, but I fell no short of the filth you did. This punishment my Lord gave me is even too little," he will say. "Out of His mercy He threw me here," he will say. Allah Almighty, hearing these words, says: "O My servant, your nafs there has reached perfection; come out of there." He takes him and sends him to His Paradise.

Yes.

Well, the disbeliever sinned too. Go on, you too, like a Muslim, say there: (?) "This was too little for me." You can't. Because you have denial. You are waiting for the Lord of your imagination, and you think of taking revenge on Allah Almighty, who created you. With that feeling you stay there forever. What do they say? As they burn and burn and still burn, they say to Malik: "Malik, tell your Lord to lighten this torment on us a little." They can't say "our Lord", look: "tell your Lord". Yes.

Do you see how wrongly it has been interpreted — the books, not the books, our Quran. If Allah grants it, now at the Diyanet — we already gave them our book; by Allah's grace and generosity, God willing, they will write the correct ones, God willing, if they can handle it. Actually, the Diyanet should call us and we should write a book together. Together. Because among what I have written, there are also some with two meanings. That is, a person may ask like this. "What's wrong with this?" — it can also be said in this sense. We haven't written these yet. We haven't included them, I mean. But very good words can be put in those places.

With very good words we would fully free Allah Almighty from being ascribed attributes. But unfortunately we call, and they don't answer our calls. Never mind.

Surah Al Imran, verse 33 — I'm reading the wrong version again. "Surely Allah chose Adam, Noah, the family of Abraham and the family of Imran and made them superior to the worlds," it says. This is the wrong one. This is the wrong one. "Surely Allah chose Adam, Noah, the family of Abraham and the family of Imran and made them superior to the worlds," it says. Now, Allah Almighty says in another verse: "We created you, as humans, honoured above the worlds." Above the worlds. Now, since we were created honoured as humans — why we were created honoured, we've said that too. Because Allah Almighty gave of His spirit only to the human, the human is honoured.

But man does not know his limits. Unaware of his place, if he turns his back on Allah and spends his life in denial, and turns to evil ways — if he does filth that animals don't do in his carnal desires, then those, it says, are lower even than the animals roaming the earth, it says. Lower even than the four-legged ones roaming about, it says. Yes. They are human by their deeds. In fact, with some of their deeds they are lower than animals, it says. In this case now, only Noah, the family of Abraham and the family of Imran He chose and placed above the worlds — above us too; I mean, we were above the worlds — He placed them above us too, Allah Almighty chose them. Yet I too would say: "My Lord, why did You choose them and not choose me? I have a will, I have my partial will." You might say that too. Allah Almighty has the attribute of being God.

What is this attribute of being God? No one can question or interrogate Him. Is the reason that He frightens us? No. Because He will punish us? No. Because He will throw us into Hell? No. Then why? Yes, why?

Every soul, with its actual deeds — at the Great Judgment, don't forget this verse: "Today, without any soul being wronged, what everyone earned will be given to him in full" — according to the verse where He says that, according to this verse, I now explain the correct one. "Surely, in the sight of Allah, Adam, Noah, the house of Abraham and the family of Imran are among the chosen ones within the worlds." Among the chosen. Yes. Among the chosen. By their actual deeds, by their faith, among the chosen. Yes. Look, does Allah discriminate between people at all? He raises people according to their own desire and wishes.

Yes.

That's why the verses can't be explained just by knowing Arabic.

Allah Almighty has servants whom He trains.

There are the heirs of the scholars — I mean, the heirs of the prophets. Not of the scholars; there are the heirs of the prophets. Allah Almighty trains them Himself. Where? In nafs-i raziye. In the fifth state of the nafs. In the state of ilmel yakin. Allah Almighty trains that person. Your Arabic is of no use here. Yes. That's why, in verse 4 of Surah Ibrahim, Allah Almighty — look how beautifully He confirms what I say. With a verse.

Let's read that here too.

Yes. Let's read that too.

Surah Ibrahim, the fourth verse, the first verse — not the fourth; the first verse is separate. Now the fourth verse I'm reading. Shall I read the wrong one first? The wrong one let me read: "So that he may clearly explain Allah's commands to them," look how beautifully it says it, listen well, pay attention to the words — "so that he may clearly explain Allah's commands to them, We sent every prophet only with the language of his own people," it says. These are the correct parts. The wrong part: "Allah leads astray whom He wills and guides whom He wills." Is there such a thing as Allah leading astray whom He wills? Whoever wishes goes the right way, and whoever wishes goes the crooked way.

So this means Arabic is of no use — Arabic is not enough. Let's not say no use; it's not enough. That's why, whichever prophet Allah Almighty sent to whichever people in whichever language, in that language He speaks to him, reveals to him, and sends His verses. And since no prophet will come again, in nafs-i raziye Allah Almighty inspires the heirs of the prophets regarding the verses — He makes known to him the meaning of the verses, gives it, and he explains the truths in accordance with the verses.

Yes. So what does that mean? So knowledge of Arabic is not enough to explain these verses. If it were enough, neither the Arabs nor our people with doctorates, our learned people, copying from one another, would have interpreted the verses wrongly like this, ascribing attributes to Allah Almighty.

The verses are not wrong, mind you. Don't go looking for a calf under the ox. They would not have interpreted the verses wrongly. Yes. Now verse 37 — of Surah Al Imran, 37, pay attention to this verse too.

"Her Lord accepted Mary with a good acceptance. He raised her like a beautiful plant. And He charged Zechariah with her care."

There are many stories about this.

Before our mother Mary was born, when her mother was pregnant with Mary, her mother didn't know she would give birth to a girl. She knew she would bear a boy. So she thought. "I will dedicate this one to Allah," she says. When she gave birth — to a girl — she says, "My Lord, I have given birth to a girl." As if her Lord did not know. And many scholars try to take on Mary's care. In the end they cast lots. Whoever's pen comes up on top in the stream will take Mary. He will be Mary's protector, that is, her guardian. The scholars gather. They go to the stream and throw their pens. When the pen of Zechariah (peace be upon him) comes up on top, he takes on Mary's care.

He prepares for her, in (?), a place in the mosque. He raises her there. Every time he comes to her, he sees food in front of her. "O Mary, who gives you this?" he says. She says, "It is a gift from my Lord." Upon this, Zechariah says, "O my Lord, grant me too a good gift, grant me a child," he says. And they give him the good news of John. That's it. I told it briefly. Sentence by sentence. Now: "Her Lord accepted Mary with a good acceptance. He raised her like a beautiful plant. And He charged Zechariah with her care. Each time Zechariah entered the sanctuary to her, he found provision there and said, 'O Mary, where does this come to you from?' She would say, 'This is from Allah.

Allah gives provision without measure to whom He wills.'" Yes.

Now there are some omissions here. We will correct these omissions now.

Well.

here now we say: "Within her destiny, her Lord accepted Mary with a good acceptance; within her destiny — just as she gave a beautiful covenant, within that destiny He raised her like a beautiful plant, and He charged Zechariah with her care. Each time Zechariah entered the sanctuary to her, he found provision there and said, 'O Mary, where does this come to you from?' She would say, 'This is from Allah. Allah, within their destinies, gives whoever wishes provision without measure'," she would say. What do we say here? "Within their destinies." If it were otherwise, what happens? "He accepted Mary with a good acceptance." There is something personal here.

A special, personal choosing by Allah Almighty. For example, why Mary, and not some other Ayşe or Fatma? Why not? That's why: "Within their destinies, her Lord accepted Mary with a good acceptance." One has to make the distinction here. Yes. Again: "Allah, within their destinies, gives whoever wishes provision without measure," she would say. Yes.

Something's coming — messages are coming. Who are these from, let me see.

yes 54, on the page, verse 39. "While Zechariah was standing in prayer in the mihrab, the angels called to him" — I'm reading the wrong one here — "Allah, from His side, from Himself — Allah, from Himself, confirming a word that comes, a master, chaste, and a prophet among the righteous — gives you the good news of John," it says. Whereas: "While Zechariah in the mihrab was standing in prayer, the angels called to him: Allah, from Himself, gives you the good news of a child named John." Here what does it say? "Allah gives you, confirming a word that comes from Him, confirming the word, a master, chaste, and a prophet among the righteous, the good news of John," it says.

What do we say here? "He gives you, from Himself, the good news of a child named John." Here there is a child. Yes. Verse thirty-nine.

Yes.

"He will confirm a word coming from Allah" — now pay very close attention here, there is a distinction — "he will confirm Jesus", that's what the verse says. what does it say Here they skipped it, left it out. So what does it say? "While Zechariah was standing in prayer in the mihrab, the angels called to him: Allah, confirming a word coming from Him — the word he will confirm — that he will confirm. That is, that he will confirm Jesus. It doesn't write that here. As a master, chaste, and a prophet among the righteous, He gives you the good news of John," it says. Even though the meaning is like that, it isn't open and clear.

Now here: "While Zechariah stood in prayer in the mihrab, the angels called to him: Allah gives you, from Himself, the good news of a child named John. He will confirm a word coming from Allah — Jesus. Only, here "Jesus" is in parentheses. He will confirm Jesus. He will be the master of his people. He will be a prophet among the righteous." Yes.

We have come to Surah Al Imran, verse 42.

Yes.

"And when the angels said: O Mary, Allah has chosen you, created you pure, and preferred you over all the women of the world." Yes.

Now, here there's a big mistake, there is, we have time.

"And when the angels said: O Mary, Allah has chosen you, created you pure, and preferred you over all the women of the world."

The correct version is: "Remember when the angels said: O Mary, Allah, through your worship, made you one of the good" — it didn't say "chose you", look, "made you one of the good" — "created you pure and, among the women of the world, selected you." Here it does not say "preferred you over all the women of the world", look. Among the women of the world He selected you. "Ihtiyar etti" means He included you among the chosen. That is, He included you among the selected, the chosen. He joined you to Khadijah al-Kubra, our mother Fatimah, and our mother Asiya, yes. Now, the Prophet (peace be upon him) also says this in a hadith:

Here, God willing, (?) I will read it.

The Prophet (peace be upon him) says in a hadith: Hasbüke min nisâi'l- âlemîn. Hasbüke min nisâi'l-âlemîn The Prophet (peace be upon him), in his hadith, "Being known among the four great women of the worlds is enough for you," he declares. Look: "Being known among the four great women of the worlds is enough for you," he says. To whom does he say it? He says it to our mother Mary. Yet what does it say here? "He created you pure and preferred you over all the women of the world." This is directly a statement of the Christian understanding. Yes.

And isn't it beautiful? That's why we want the Diyanet to call us, so that together, together with them, in consultation, we could have done it. Yes.

I don't need to study. I mean, I don't need to study the verses. I wrote these without any study. I would read. By my Lord's mercy to us, it would be written. The knowledge He gave me. Yes.

Someone says this. A guest. The guest says: "Hodja, if we wanted to buy your hadith and tafsir books and keep them at home, where could we get them? How can we get hold of them?" Our son Ömer Sefa is probably listening to us. Right, Ömer Sefa?

Yes. If Ömer Sefa is listening, let Ömer Sefa say yes. Let them consult with Ömer Sefa, with Ömer Sefa. If he has extras, let him give them. We handed these out. They're gone. My phone number is probably known. I have one or two extra. I can send you some if Ömer Sefa doesn't have any. If he has some — I keep mine like gold.

Yes.

Ömer Sefa hasn't written yet, I suppose.

From now on our lessons will be between 7 and 8. Ömer Sefa says, "Yes, I'm listening, sir." "Yes, I'm listening, sir," he says. If Ömer Sefa has some, you can get them from him.

There is "Karanlık Yolların Nurlu Işığı". If there are copies of this book I wrote, which I doubt, (?), get that. There is the verse-by-verse tafsir of the Quran. There is the commentary on 7,300 hadiths, seven volumes. We have 4 works. You can get them. For those who can't, they are uploaded to our website; on our site they can read them. Yes, our lesson we end here. Yes. On page 54, we stopped at verse 42. Let's explain this too and finish this page. Let's finish this page. "And when the angels said: O Mary, Allah has chosen you, created you pure, and preferred you over all the women of the world." We have explained this part. We explained it.

What did we say? "Remember when the angels said: O Mary, Allah, through your worship, made you one of the good. He created you pure and selected you among the women of the world." And what did the Prophet (peace be upon him) say? Let's read that part once more.

Let's not just say a word.

Hasbüke min nisâi'l-âlemîn, hasbüke min nisâi'l-âlemîn That is, "Of the worlds, being known among the four great women is enough for you," he declares — so he said. These are written in our tafsirs.

If you consult our tafsirs, you will find it there. It is written there more beautifully, in broad detail. In broad detail. Yes.

Ömer Sefa, my son. Surah Al Imran, on page 56, 57. We stopped at a wrongly interpreted verse.

Yes.

stay well May Allah protect you. Lillahi Teâlâ, Al-Fatiha.

Yes. He wrote his phone number there. Where did we stop, Hodja? I've written it here. Page 56, 57.