Talk of 4 May 2021

let's check whether we are on air. There is a pause.

Yes. Ahmet Korkmaz is asking a question. He says: Peace be upon you, Hodja. Peace be upon you, Hodja. Is the matter of one's lot connected to destiny, he says, or is one's lot directly Allah's intervention, His opening, His compassion, or when a question comes in, it jumps up, of course. or His gift? That is, is it a knowledge of Allah outside the general principles and rules?

Apart from one word that you have said, it is none of these. What is that word? Is the matter of one's lot connected to destiny? Yes. Now, whatever covenant we gave within destiny, we will both be tested within our destiny and suffer want, and be tested with our lives and with our wealth. All of this is within our destiny. So if He says, "We test you sometimes with your lives, sometimes with your wealth," if Allah Almighty, who gives us our provision, is also the guarantor of our provision, and if until the Day of Judgement these (?) are programmed, then surely within our destiny Allah Almighty makes us both well-off and poor, and gives illness, or gives calamity, and in this way, through the test, we prove to Allah Almighty what kind of person we are.

If this, like the other things Allah Almighty said, what do you say, for example, or is our lot connected to destiny, or is the lot directly Allah's intervention. So if one's lot were Allah's intervention, sir, would Allah Almighty take pleasure in not intervening for people who suffer so much want, who suffer pain? Everyone living their own destiny, is it His compassion or His guidance? That is, is it a knowledge of Allah outside the general principles and rules? No. Allah's knowledge has arranged all of it within destiny. If it were outside of this, Allah Almighty would be ascribed attributes.

This was the first, sir, like Ömer, Ahmet Kurtuluş's question. It says Ahmet Korkmaz. It was Ahmet Korkmaz's question.

Sir, there is another question here. Peace be upon you, sir. While fasting, if we use hair dye and only wash our head, does it break our fast? Could you enlighten us? May Allah be pleased with you, she says.

Let me tell you an example from Hz. Umar. Then let's continue with your question. But related to your question, of course. One day Hz. Umar calls a man to him. He says, remind me of death every day. I'll give you so many mecidiye a month. Okay, the man says, he is happy: he will be with Hz. Umar and always at Hz. Umar's side and now and then he will tell Hz. Umar, there is death, there is death. After that, after quite some time has passed, Hz. Umar calls the man again, the man comes. He says, today I am ending your job. Why, he says? We were together, we were so well, we went about together. We remembered death together all the time.

My hair, he says, has turned white.

When I look in the mirror, I now remember death, he says. Yes.

Although there is no harm in dyeing hair, but if you dye your hair and then wash, of course that water will seep into the body and relieve you. In that case your fast is broken. Your fast is broken. Do not attempt this. Yes. Because this is something done at will. At will. In situations that are not at will but of necessity you may wash. For example, a person has gone to bed, slept and become junub. He can't go about like that, can he. He will wash. These are exceptions. At other times nothing will enter your body. If you need to dye your hair, dye it after evening. Yes. If it is a woman and the hairdresser is open, she doesn't fast that day.

She goes to the hairdresser and has her hair done. Fine. She does it. She has it dyed. She makes up that day, day for day, after Ramadan. This, of course, benefiting from the blessing of Ramadan, is unlike dyeing her hair at will outside Ramadan and then fasting. The fast she keeps within Ramadan. So if she accepts this, she does it that way.

There is a question here too.

What does it say? Peace be upon you, Hodja. And upon you be peace.

The (?) in the prayer, the (?), performing the (?), performing only the fard, in the prayer the sunnahs, I too the (?). The writing is very small. We need to enlarge this a bit. Very thin writing. My eyes don't see well either. Glasses, the eyes have grown now. I see them as if they were jumbled up. I read with difficulty. These texts need to be enlarged. Who enlarges this? You call him. He should enlarge the text.

If we don't perform the sunnahs in the prayers and perform only the fard, does it pose a problem? he says. Let me answer you too with a word that the Prophet showed, that he said, on his own account. The fard prayers for us: morning two, noon four, afternoon four, evening three, night four, and the witr, which is wajib. The others are the noble sunnah.

A Bedouin comes to the Prophet (peace be upon him). He says, O Messenger of Allah, Allah Almighty has commanded us to perform the fard prayers. How many rak'ahs are these? At which time shall we pray how many rak'ahs? The Prophet (peace be upon him) says, morning two rak'ahs. Noon four rak'ahs, afternoon four rak'ahs, evening three rak'ahs, night four rak'ahs, likewise there is a wajib, sir, one kind of wajib, he says, and others, he says, there are sunnahs. Well, he says, if I don't perform these sunnahs, can I enter Paradise? he says. You, he says, perform the fard, repent of your sins, he says, and I, he says, with your performing these fard, guarantee that you will enter Paradise, he says.

Yes. How beautiful.

Why were the sunnahs established?

They are not fard. It poses no problem at all. But first let us recall this hadith. What did he say? Will it fill up?

After the prayer. After the, thing. Okay. Sir, what were we saying?

We were explaining the sunnahs. The sunnahs are not fard. The sunnah prayers that the Prophet (peace be upon him) established, sir, what are they good for?

In a person's life, when he comes of age, he may not pray. 10 years, 15 years, 20 years of his life, he doesn't pray. Then he feels regret. He starts praying. And it became obligatory on us. The past ones became missed prayers. They remained on him as missed prayers. Those who never pray, it remains on them as a gap, to Allah Almighty those who don't pray always go with a gap. They go without having fulfilled Allah's command. Sir, what does the Prophet (peace be upon him) do? So that people don't lose heart, don't become discouraged. Sir, perhaps they may not make up the past prayers. With the sunnahs, for example two rak'ahs of sunnah for the two rak'ahs of the morning, four rak'ahs of sunnah for its four rak'ahs, by having a final sunnah of two rak'ahs prayed, sir, he makes us give thanks for performing the time's prayer. Four rak'ahs for the four rak'ahs of the afternoon prayer, two rak'ahs for the three of the evening, four rak'ahs for the four of the night, by having us pray these he has us pray in place of the missed prayers we couldn't perform in the past.

This is one. I also want to recall this hadith. I was going to say this anyway, I forgot. Now it came to mind. Sir, my ummah will split into seventy-two sects, he says.

One of them is the Firqa an-Najiya, the saved sect. Who is this saved sect? Ahl as-Sunnah wal-Jama'ah. So if we are to be the saved sect, if we have debts from the past, or if we have no debts from the past but are to multiply our rewards, have them multiplied, if we do what the Prophet (peace be upon him) did, by joining Ahl as-Sunnah wal-Jama'ah we enter the saved sect.

Yes. I suppose our guest has understood this. We come to our lesson. Look, this I can see from afar, for example. This writing. This is written rather nicely. The writings we write. These I can easily see from here. But this can't be seen. Scribbled (?).

But the eyes are good. Nice for those who can see. My eyes are minus five. With five dioptres (?) I can't see anyway. I mix them up. When reading the Quran too, if they weren't somewhat in my memory, I don't really see the lines below. But since it is in my memory, I read the words of the verse and go on. Yes.

Page 56, Surah Al Imran, verse 57. In this verse: As for those who believe and do good deeds, Allah will give them their rewards in full. Allah does not love the wrongdoers, it says. What did we say about this in the previous lesson? We said, Allah does not love the disbelievers. Right? That's what it said, in the wrong version. What did we say is the right one? Allah does not love disbelief. That is, He does not love what they do. What? He loves those who do His command. Here too, it is not the wrongdoers. He does not love wrongdoing. It is general. For example, someone is a Muslim. He does wrong.

But he himself is not a complete wrongdoer. And there is the complete wrongdoer. Now, one is a complete wrongdoer. And another does wrong without knowing. Or he insults a person. This is a wrongdoer too. What happens to these? They get mixed up. Then He would not love the Muslim either. But He does not love wrongdoing, it says. Wrongdoing. In this case the verse has been corrected. As for those who believe and do good deeds, Allah will give them their rewards in full. Even, what does it sometimes say? He will also increase it and grant of His bounty, it says. We said: Allah does not love those who persist in wrongdoing.

Yes, this is the right one.

There is another question.

The guest is asking this. Sir, Peace be upon you, Hodja.

A relative of mine, a relative of mine says that while praying, in prostration, she sees figures wearing turbans. Could you explain this situation? May Allah be pleased with you, I kiss your hands. Now this question is like pounding in a mortar. Like pounding water. This question is like pounding water in a mortar. Now why is it like pounding water in a mortar? Let me explain this to you now. Why? We'll give the answer to the question. Sir, someone comes to Abdulqadir Gilani and says, O Gilani, I have a good, sincere friend. In his five daily prayers, in his ablution. This man says he sees Allah Almighty with his physical eyes, he says. He says he sees Him with his physical eyes.

Call that man to me, he says.

The same thing: she too says to me, this person sees turbaned figures. Call that man to me, he says. He comes. What are you doing, he says, that you see Allah Almighty with your physical eyes, he says. How do you see Him, he says. The man explains his state to him. After he explains his state, he says, you don't see Him with your physical eyes, he says. Hey. In you, he says, while in contemplation, it is so strong, he says. Strong. A manifestation occurs, he says, that when you open your eyes, he says, that, I mean when you close your eyes, that manifestation for a while, he says, continues when you open your eyes, he says.

Manifestation. But you don't see Him, he says. What is this like now? Look, a lamp is burning here. I fixed my eyes on the lamp. When I open my eyes, for a while the strength of that lamp dazzles my eyes. Or it is seen, (?), and disappears. This does not mean seeing. Its silhouette. The silhouette of that light or that radiance. This is like that. I wonder what she does that she sees these turbaned ones in front of her? She herself will tell me. She will explain her state. Right? How nice, look. An example, an example. Yes. Guest. Hayriye (?). (?) Sir, (?).

You tell this to your friend. You tell it to your relative. Instead of coming to tell you, she turns on the television, her computer. If not, she comes through a relative and explains her state here. She writes it nicely. Or she tells you. You write it, you tell me.

Sir, by pressing the plus sign at the top of the page you can enlarge and shrink the text. Sir, he says. I can't really see the plus sign at the top of the page. Where is this plus sign?

There is no plus sign at the top of the page.

Can you see the plus sign here? At the top of the page. Is it somewhere else maybe? Above the text? Somewhere else? Where is it? Tell me, when you say page, it covers the (?) too.

Do you hear me? Çağlasan. What place do you mean by the plus at the top of the page?

There isn't one, is there? No. Is there one here? We are doing (?) here. Let's see.

I couldn't see the plus. She doesn't answer either.

When you say new window, it enlarges. Hodja, it (?) the page. Let's enlarge it and see. okay, this one for where does the plus come here, there's no plus yes, it got a bit better it got bigger, I guess; is she saying here? ah no, the text should be a bit bigger

yes I mean window, it says; is there a plus there maybe Yes

Yes, yes, you can open the writing board in a new window. Here Yes, we already did that, new window when you say it, it's not a plus, it's new window; in new window it got a bit bigger yes, there's another question (?) since you can open a new window; yes, let's delete this part

closes, does she close her eyes in prostration? How does she see? How does she see these turbans? Does she see them as a head? Does she see them continuously? Or, uh, like continuously, in a passing way? How does she see?

at the top of the screen, next to the star, it says. Can you see it? At the top of the screen, next to the star.

At the top of the screen, next to the star, sir, it says. At the top of the screen. Where is the screen here? Our Çağlasan doesn't know how to say it. Look, there is a photo. To the left of the photo? I mean there is the broadcast. To the left of the broadcast? Or when you say screen, is it above the text, is there a star above the text? I can't see any star here. I mean I can't see a plus. Next to the star. I see neither a star nor a plus. Do you see the star, the plus?

She can't describe it.

What do you mean when you say screen? Do you mean the text screen? And next to it there is the thing, the broadcast part. Now if it's above the text, at the very bottom, sir, it says new window. I pressed there, in the new window the text got a bit bigger. Did you mean this?

At the top of the screen, next to the star, it says. Anyway, let it be.

This guest, guest. It can't be solved this way. She will come to me, I will ask her questions, she will tell me.

If she closes her eyes, jinn may also appear to her. Jinn may appear too. In turbaned form. The eyes must be open in prostration. Yes.

it's not related to the page, it says. And the status bar. Where is the status bar? Do you know the status bar? There's a star here, though. There's a star here, but is that what she means? Where is the status bar? There's a star here, but is that what she means? There's no plus next to it either. Which one? There's a star here, Hodja. There's a star here. Okay. I can't see the plus next to it. Here it says, add to bookmarks. What does it say here? Add to reading list. No. No. It didn't get bigger. There's a plus here, but I don't think that's it either.

(?) No, it's not those, Hodja.

Let's hit this.

No. That's it. We gave up. Let it be. She should enlarge the text herself. If you can enlarge it, you enlarge it after the prayer, I mean after the broadcast, you enlarge it. Quite a lot of time has passed anyway.

On the far right, it says. On the far right. What does it say? On the far right there are three dots.

Start. Asr-ı Saadet. What else does it say there? If you tap the three dots, there is a zoom button there, sir. There you can find the plus sign.

Asr-ı Saadet. Asr-ı Saadet. First it goes in here. Here too.

No.

(?) this one. This must be the place, look.

It answers with settings, help, cut, copy, paste. Meanwhile let's press this plus, Hodja. It enlarges, yes, it enlarges now. Yes.

Okay, we found it. We enlarged it. We enlarged it. Okay.

In place. We closed this. Let's enlarge this part too.

Yes.

It's good now. It's good now. It got bigger, the text got bigger.

God willing it stays like this permanently. Or else we'll do the thing to it.

We'll adjust it from now on.

Yes. Now Here

(?) so that it shows (?), whether you can (?) this situation of ours. In prostration while praying. This time this part keeps moving all the time.

Yes.

Let's (?) this part too.

150. Okay.

Now we continue with our lesson. Now the text is somewhat readable.

Yes.

she says: Hodja, my mother said that these events started happening after she became your student. She says she sees with her eyes open. She says she sees the people from the shoulders up and that they wear turbans. And she says she sees different people in every prayer. My mother is listening to you right now too. Hodja, may Allah be pleased with you, I kiss your hands, she says. What kind of lessons is your mother doing? What are the lessons your mother does? Because people do lessons at random and fall prey to the jinn. This is a sign of jinn, because such turbaned people, even in prayer, do not appear to women. The Prophet (peace be upon him) says to Hz. Khadijah: Khadijah, cover me. Gabriel (peace be upon him) has come, he says. She uncovers her hair, she removes her headscarf.

Now what is he doing, she says. He has gone, he says. She covers her head. Now he has come, he says. Sir, in this case, what are you doing there, he says. No turbaned person whatsoever comes to where a woman is.

These are signs of jinn. Look now, do you see (?)? That's how it is. In prostration seeing this and that cannot be.

Prostration belongs to Allah alone.

If she sees various people, if she sees various people,

if she sees shapes, these people of various shapes represent the jinn. With open eyes one cannot see Allah Almighty. I mean, if the eyes are open and she sees these, with open eyes one cannot see Allah Almighty. Because we are in a hidden world. If with open eyes in prostration she can see like this, this is from the jinn. She must not give them any importance. She must seek refuge in Allah. Sir, anyway, whatever her intention is, according to that intention of hers she sees like this in prostration. You need to tell the lessons she has done. Which lessons does she do? How much does she do? People, knowingly or not, read verses at random.

Verses at random. The jinn have their codes. I have nothing to do with them. Nor do I know how she can be freed from it. only they read verses at random, do dhikr at random, and in this way they fall prey to the jinn. The jinn. Let me tell you from here the lesson she should do. Since she is my student, the lesson she should do: a hundred times Astaghfirullah al-Azim. If that seems too little, she does a hundred and fifty, two hundred, three hundred, there is no harm. I'm telling the minimum. She says Astaghfirullah al-Azim a hundred times. She says the noble Basmala a hundred times. Bismillahirrahmanirrahim.

Sir, she says La ilaha illallah a hundred times. And a hundred times Allahumma salli ala sayyidina Muhammadin wa ala alihi wa sahbihi wa sallim. That is her lesson. If she does lessons other than this, if apart from this she reads verses from some surahs, she falls prey to the jinn and it will be hard to get free. If she is my student, I have told her what to do. Whatever else she does, she pays for it herself. It will be a pity for her too. Yes.

Şah-ı Hasan says: Sir, is the blessed Night of Power the 27th night of this month of Ramadan? I kiss your blessed hands, he says. Çağlasa (?) nicely you say it, but Hz. Solomon, Gabriel the Trustworthy comes, it says, and says, what are you eating, he says; am I eating (?) of Paradise, he says. Well, he says, if you are eating (?) of Paradise, sir, I, shall I tell you of a food more delicious than this, he says, he says, shall I tell you of a more delicious food? Could there be a more delicious food than this, he says. Yes, he says. What is it, he says, what is it? Eating what you have earned by working with your own hands, he says, is more excellent than the food of Paradise, he says. Hz. Solomon weaves baskets and sells them.

So he eats the labour of his own hands. You work too.

Work. Be a sincere, good servant to Allah. Don't ask people of this time when it will be. Let us ask you, too: when is the Night of Power?

But tonight is strongly likely. Let me tell you. Tonight I am entering i'tikaf for one day. I will enter i'tikaf after the night prayer. If Allah (?), I'll come out after the next night prayer, after the next tarawih. For 24 hours, sir, I am entering i'tikaf. Tonight is strong. Whoever seeks, let him seek accordingly. Anyway, what does the Prophet (peace be upon him) say? He says: seek it in the odd nights after the 20th of Ramadan. And I tell you: an odd night, tonight, an odd night. Tomorrow is the 23rd of the month, isn't it? The 23rd of Ramadan. Since it starts from the night, according to the Arabic calendar it starts from the night. What happens?

Tonight becomes the 23rd. sir, God willing, this becomes an odd night, and tonight we will seek it, God willing, yes. all of us May Allah be pleased with all of us. We have come to verse 58, the verse to the wrong rendering, of Surah Al Imran, on page 56, the wrongly rendered verse. These things that are said, we relate to you from the verses and the Wise Reminder, the Quran, it says.

Now where is the fault here? Where is the mistake? Look, will you be able to know? I'll wait here. I'll wait here. These things that are said, we relate to you from the verses and the Wise Reminder, the Quran. But whoever has my translation book in hand knows. Someone who doesn't have a translation book in hand. Someone here who doesn't have a translation book.

Where is the mistake?

guess, where is the mistake not a sound, not a peep, nobody writing either. Let me tell you. these things that are said, it says, look, these things that are said, to you we relate from the verses and the Wise Reminder, the Quran.

Here Allah Almighty is not speaking of Himself, but "things that are said." That is, what one has heard from someone else, heard from someone else; look, what does it say? "These things that are said," whereas "these things I have said," look how simple, look how much the meaning changes here. "These things that are said" is different: you tell me something, and I say, so-and-so says this, these things are said like this. I'd say, I'm telling you these things that are said. But when it says "these things I have said," it is from Allah Himself.

What does it say: these things that are said, we relate to you from the verses and the Wise Reminder, the Quran, it says. Now the right one is: these things I have said, by the pure and clean hands of the angels I had them written down. In parentheses. Because we are stating the verse here. It would be fine not to say this. But I say it, to prove that it was written by His very Self, clearly here. We relate Our verses to you from the Wise Reminder, the Quran. How beautiful, look. Now is this the same as that? Yes. How nicely understanding opens up here, doesn't it?

Yes.

On page 58, verse 71.

O People of the Book, I am reading the wrong one. Why do you mix the right with the crooked and knowingly conceal the truth?

Look what it says. O People of the Book, why do you mix the right with the crooked and knowingly conceal the truth, it says. Yes.

Everyone says, what is the mistake here? Right, they render it wrongly. The crooked, the right with the crooked, sir, they conceal. What does it say? You mix the right with the crooked and knowingly conceal the truth, it says. The right is always right. And the truth is not concealed. That is, it is not concealed by falsehood. You knowingly conceal the truth, it says. Do you know what the right one is, look? O People of the Book, do not cover the truth with falsehood, do not cover the truth with falsehood and conceal it. Look how beautiful. That is, there is no mixing of the truth here. Truth does not mix with falsehood anyway.

With what does it not mix? Now look. Let's put water in a bowl. Water. And pour olive oil on top. What happens? The olive oil rises above the water. Why? Because the specific gravity of water is one, and since olive oil's specific gravity is below one, it rises above the water. Whatever has a specific gravity lighter than water rises above the water. Whatever has a specific gravity heavier than water sinks below the water. Sir, here too, People of the Book, do not cover the truth with falsehood and conceal it, do not draw a curtain over it. Whereas you know the truth, it says. Why does it say, you know the truth?

Here too a beautiful word comes out. If we open Allah's verses well, the meaning changes, the meanings open up. Allah Almighty gave us a good intellect. He granted us an intellect that can tell the crooked from the right. In this case, those adorned with feelings of grudge and hatred towards Allah Almighty, those who deny Allah, also have a good intellect to understand the right. In this case, although he knows the right, out of his grudge against Allah Almighty he tries to spread the truth, the falsehood over the truth. That is why it says, you too know the right. How beautifully it says it, though.

You know the truth, it says, that is. You know the right. Yes.

Now is this meaning there here? Let's read. People of the Book. I'm reading the old one. Why do you mix the right with the crooked and knowingly conceal the truth? What do you understand here? Mixing the right with the crooked and concealing it. Whereas: People of the Book, do not cover the truth with falsehood and conceal it. Whereas you know the truth. Look how beautiful. A person, knowingly, despite knowing the truth, trying to spread the truth, the falsehood over the truth, trying to cover it with his tongue, with word games, knowingly, displays his rebellion against Allah Almighty. Yes.

Here there is another long verse. Verse 73.

Do not believe anyone except those who follow your religion, they say. Who are these? Non-Muslims. O My Messenger, say: the right path is only Allah's path. What is this right path? The straight path, sirat al-mustaqim. (?) the right path is Allah's path. What is this path of sirat al-mustaqim? A path that earns Allah's good pleasure, that at its end brings one to his Lord, and Paradise, a path that enters the highest Paradise. A path that leads to the highest Paradise. Apart from this, on the crooked paths, a path that goes outside Allah's good pleasure and leads to Hell. Again they said among themselves: do not believe that the like of what was given to you has been given to anyone else, or that in the presence of your Lord they will bring proofs against you, it says. Why not believe? Because truth has come and falsehood has vanished.

Say: grace and bounty are in Allah's hand. He gives it to whom He wills. Here it confused the verse. I wrote the right one the same way. We are changing this part, of course. He gives it to whom He wills, it says. Allah's mercy is vast, and He knows everything as it truly is. That's right. Now let's read the right one together with this part. I'm passing over this quickly. We've already opened it up. Do not believe anyone except those who follow your religion. O My Messenger, say: the right path is only Allah's path. Again they said among themselves: do not believe that the like of what was given to you has been given to anyone else, or that in the presence of your Lord they will bring proofs against you.

Say: grace and bounty are in Allah's hand. Now we correct it to the right one here. Say: grace and bounty are in Allah's hand. He gives it to whoever wishes. Allah's mercy is vast, and He knows everything as it truly is. When it says "ala kulli shay'in qadir," He is master over all things. The Owner and Creator of everything. In verse 74 there is also a wrong rendering. He gives His mercy to whom He wills. Allah is the Possessor of supreme bounty, it says. He gives His mercy to whoever wishes. Not to whom He wills. If it were to whom He wills, Allah Almighty would be ascribed attributes. Because all His creatures are Allah's servants.

He would be discriminating among His servants, and what is that like? Let's give an example together with a hadith. Let a father have a thousand, one thousand five hundred children. or let's make it smaller, not that many, there are those who have 20, those who have 25, now they say to the Prophet (peace be upon him): whom do they call a wrongdoer, whom do they call a wrongdoer? The Prophet (peace be upon him) says: a father who discriminates among his children is a wrongdoer too. So if all this humanity and created universe were created by Allah, if Allah discriminated among those He created, would He not be a wrongdoer?

Yes. Whereas Allah, look what He says in His verse, does not intend wrong for people. Listen well. Allah wrongs no soul. You wrong your own souls, says Allah Almighty. In this case, doesn't the hadith I mentioned prove this? Allah Almighty treats His creatures equally, but whoever is close to Allah, He (?) them. Here we end our lesson. Sir, God willing, page 60. Is there a question?

Let's see. Where is there a question?

amen, God willing, sir, may Allah be pleased with you, may my Lord not take you from over our heads, she says yes, it is on the 27th night, I kiss your blessed hands, he says there's no question here, he says. Hodja, with the hardship of the world, dhikr, while in the hardship of the world, how do we do dhikr; a bit above, what does it say a bit above: how do we do dhikr in the midst of the hardship of the world, it says. Sir, while fasting. Below it. A bit further down, Hodja. Below.

A bit further down, I suppose. It must be a bit further down. Further down again. Ah, here. Without being immersed in the hardships of the world, how can we continue dhikr with the heart, he says. May Allah be pleased with you, he says.

In degree of faith we can never match the noble Companions, can we? Likewise we can never match Hz. Ali (may Allah be pleased with him).

One day the Prophet (peace be upon him) says this: Can you pray without any worldly (?) coming to your mind in any way, he says. Hz. Ali remembers. I can pray so, he says. If you do, I'll give you my vest, he says. None of the Companions dares to say it, but of the noble Companions, okay, he says, he starts to pray; at the end of the second rak'ah: will he give the new vest or the old vest, he says. yes surely in this world things come to a person's mind, because in us there is the nafs; however much we reform the nafs, even if in the human body it remains as much as the tip of a needle, as long as we are with it, still things will come to our mind.

That is why, how beautifully the Prophet (peace be upon him) says, even while praying, he says, if you pray remembering Allah more than fifty percent, you have performed your prayer completely, he says. Yes. I suppose it has been understood. Stay well. Be entrusted to Allah. For the sake of Allah, al-Fatiha.

Amen, O Lord of the Worlds.