Talk of 1 July 2023

Ashara Mubashshara — are they people who know the address as if it were today, people who know their covenant? Can they say "I am bound for Paradise"? If they can, can those of the nafs al-mutma'inna, about whom there is a verse, also say it, he asks — believers of the nafs al-mutma'inna. Now, the person — whether he asks this knowingly or unknowingly, that I don't know, but I will explain. Those given the good news of Paradise: the Ashara Mubashshara. In the time of the Prophet (peace be upon him), his question: among the believers, are they bound for Paradise, he asks — can those people say they are bound for Paradise?

If they can, can those of the nafs al-mutma'inna, about whom there is a verse, say it too? Now, a person who has risen to the nafs al-mutma'inna: a person who has reached what Allah Almighty's verses twenty- seven, twenty-eight, twenty-nine and thirty of Surah Al-Fajr correspond to — "Your Lord is pleased with you, and you pleased with your Lord, enter among My servants, enter My Paradise" — the people He says this to. Now, he is a believer, but has he been granted this word of Allah Almighty? That is, does he know his covenant? A person who has not seen his covenant, the making of the covenant, cannot say "I am bound for Paradise" or "I am of the Ashara, the Mubashshara, I am one of the Mubashshara."

Why can't he? Allah Almighty makes him bound for Paradise too, yes, but Allah Almighty — he has come to this state, but for that a word is surely needed. Yes, the verse says so, but let's see: does that person correspond to that verse? (?) also stands before him. He says, "I have seen my Lord." The person is in ignorance. He is a person who does not correspond to the verse. For example, Allah Almighty says this in a verse: "Those who present themselves at a certain station but are not at that station, let them be ready for punishment in Hell," He says. For punishment. Now, a believer like this — is he really a believer?

True believers are bound for Paradise. But they are still not the Ashara Mubashshara. Let me tell you about the Ashara Mubashshara. Who are they?

In Surah Al-A'raf, verse 172 — with Allah Almighty he will see his making of the covenant.

Elestu bi-Rabbikum has passed. Elestu bi-Rabbikum: when they were created in the realm of Lahut, Allah Almighty, before the souls, at the moment He said "I am your Lord" — that has passed. That is, there they were sorted into the upper class. After that, Allah Almighty makes a covenant with people one by one.

What does Allah Almighty say? Bismillahirrahmanirrahim. "We from the children of Adam — from their offspring, those who would come forth." Where? In the realm of Lahut. We made a covenant. "We made them witnesses over themselves and said: We are your Lord," He says. As for the covenant, Allah Almighty, with each person one by one, makes a covenant; He shows the times one by one: "In which time will you go?" The person, by his own will, in his own character, chooses himself the time he desires and wants, and Allah Almighty (?) him in that time; in this way everyone his own desire and wish; Allah Almighty, who knows the secrets of hearts, places their desires and wishes in him as character traits.

In however many breaths he will complete himself, that too He gives him as a lifespan.

What was this? It was the covenant. The person is unaware of it. But a person who is aware of himself, that is, a person who sees this covenant: when Allah Almighty says "In which time will you go?", shows the person the times, and the person sees a time he wants and says to Allah Almighty, "Let me go in this time" — such a person, but he will see it, that is, he will know his covenant; the other also made a covenant, but it is veiled. He doesn't know how he made it. Now this person knows his covenant. How? He has reformed his nafs, risen. When one reforms his nafs, he rises. Allah is just. He sees that place and also knows how he made the covenant with Allah Almighty.

For example, the person says to his Lord, "Let me come in this time." Let me tell you about myself. "I like this time." "Let me come in this time," I say.

And my Lord says to me: "If you come in this time, look — openness, nakedness — your nafs will slide toward these." "You come, come in this time and go." That is, back then He said: "Come and go like an ordinary person." Exactly like this. I'm telling you the conversation word for word now. "Come and go like an ordinary person," He said. And I said, "Let my rank be high, bound for Paradise." What happened? One of the Ashara Mubashshara. Consciously bound for Paradise. He knows his covenant.

Yes. This is the covenant. But it is veiled to all people. Only, there are about ten such people on earth. Because there are always the Ashara Mubashshara; there are always the noble Companions too. They say the Companions are those who lived in the time of the Prophet. Why are those who lived in the Prophet's time Companions, do you know? Because they saw the Prophet. Well, since he is alive in this time, is there no one who sees the Prophet, no one who talks with him? In this time there are Companions too, and there are the Ashara Mubashshara too; these will continue until the Day of Judgment. Yes.

I suppose this part is understood now, isn't it? The person's question has become clear: that is, although believers are bound for Paradise, a person either knows himself or cannot know. If he knows, he is already of the Ashara Mubashshara. If he can't know and says "I am a believer myself", (?) He cannot say "I am bound for Paradise". Yes. Now, how would one put the difference between them? One trusts his covenant — who is as faithful to his word as Allah? According to the verse, he has surrendered to Allah Almighty. He has declared his covenant to Allah Almighty. A person who has surrendered himself to Allah Almighty, saying, "If I am to slip, take my life before I slip" — that is such a person.

Allah Almighty surely (?) — if that person has given his covenant to Allah in this way, then surely Allah will not wrong His servant and do the opposite.

Yes.

Now we come to his second question. Guest 34-55 asks here:

Peace be upon you, sir. What is wajib? What are the wajibs and the strong wajibs? Could you explain? May Allah be pleased with you. Wajib: for example, witr is wajib. Why is it wajib? The Prophet (peace be upon him) used to pray the night prayer. The night prayer. So that his community, the night prayer — lest they be burdened and unable to pray it, after isha Allah Almighty has placed the wajib that stands in for the night prayer and seals the prayers — He has set it.

Witr is wajib.

We slaughter a sheep. Why is it wajib? Why? The two sons of our father Adam, Abel and Cain — our Lord asks them for a sheep. Abel chooses the finest sheep from his flock and brings it. Cain brings a weak one. Allah Almighty accepts Abel's sheep.

Why? Does Allah need a sheep? A time will come — Habibi Kibriyat — Allah Almighty's beloved servant, who is a hanif, who lives as a hanif — Abraham's promise: He knows what it is. "A day will come when he will ask Me for a son and will sacrifice him to Me." Allah knows. Because He knows all that will come until the Day of Judgment. So He also knows that Abraham will fulfil the promise about his son. As a ransom for his son's life, all the way from Adam, He takes the sacrifice of one of the two sons He sent into the world. And from that time until — that is, until the time when Abraham was to sacrifice Ishmael — however many hours pass, while in the world it is how many hundreds or thousands of years — Allah knows best.

Allah Almighty, who creates time within time, sends to Abraham (peace be upon him), as he is sacrificing his son, the ram (?) by command — He sends it. And this is made wajib for us as a ransom for life. Wajib, but for those who cannot slaughter it He has not made it fard. Look, if you can't slaughter, don't, He says. If your situation doesn't allow it, don't slaughter.

Leaving a wajib does not make one sinful. But if you leave a fard, you sin. If you don't do the sunnah, you don't sin. But if you do the sunnah, you get an extra reward.

This is a strong wajib. If you are able to slaughter and don't, leaving the wajib (?) — deeds depend on intention.

"Why didn't you slaughter?" "I had the money." "You were able to slaughter." Now, some who don't know themselves — I'll call them that, may the hodjas forgive me.

Of those able to slaughter who don't, some say "he is not one of us", and some say "let him not come near our mosques". Come on, if you say this about a wajib, why don't you talk like this about one who doesn't pray the prayer Allah made fard, or keep the fast He made fard?

Now, are you talking sense? When he doesn't do a wajib, he's supposedly not one of us. Or he supposedly shouldn't come to our mosques. Look at that talk. That is, they cast them out of the religion of Islam. Who are you to cast these people out of the religion of Islam? Do you know your religion well? What is it? What is wajib? What is fard?

Yes. Everyone who comes along gives a fatwa. People's minds get muddled.

So of course, even if it is a wajib, if we fulfil it, our reward increases. Even if it is a sunnah, if we fulfil it, our rewards increase. Surely in our religion every deed has a return. Allah Almighty has given us two festivals. One of the festivals is fasting.

If you fast, you celebrate the festival. My Lord forgives your sins. And if you slaughter the sacrifice, as a ransom for life He also forgives the sins you have committed. Because you fulfilled His command. If you don't do it, there's nothing either. The sin stays on you. Well, don't you want your sin forgiven?

If you don't pray the fard prayer, the sin stays on you.

Why don't you say this?

You have a long way to go before being hodjas. It's not your fault. The fault is with whoever taught you this way. Yes.

I think you've understood wajib. Here it says: Peace be upon you, sir. The same person again. I also heard something like this: Abdulqadir Gilani's son was going to go on hajj. Apparently, when he came to Abdulqadir Gilani and said "I'm going on hajj", his father said, "First circle us." I wonder, what is the meaning of this? he asks. There is such a fabrication. That's what they say. But is it his son? Or someone else? I can't know. Now, there are such people that with open spiritual vision (?) the House of Allah before them, but that is not the House of Allah.

Abdulqadir Gilani is the qutb of his age.

Then let no one go on hajj. When one has circled Abdulqadir Gilani, then, sir, may his hajj be accepted. He says "first circle me", doesn't he? "First circumambulate me."

There is shirk in this. Shirk. What is this shirk? Who will tell? Let me see.

No one makes a sound. Let me tell you. You can't know the subtlety of this.

No offense in the comparison.

Allah Almighty. This is His servant.

Abdulqadir Gilani. And this one.

This is a person who will go on hajj.

When he says "Come and circle me first", he has risen to a station above Allah. This is where the shirk is.

These are all words spoken to draw people away from Allah and make them associate partners with Allah. Now is this understood? Then he will go there — first he must stop by this one; without stopping by him he can't go there — in this sense. These are hidden forms of shirk. They have led Ahmet and Mehmet into shirk as they pleased. Is this understood? Yes. This, too, the hodjas explain very nicely.

Did you understand this too, guest?

The guest has another question.

Peace be upon you, sir. How will intercession be for people? On who will be interceded for and how much: according to the place a person will go, in proportion to his covenant — if, for the place he will go, his sins need to be a little less, in such a case will intercession be the cause for that? Now he confused the question at the end. The question was going well. At the end he confused it. Well, let's say he mixed it up himself. Now first let's tell him this part. How will intercession be for people? On who will be interceded for and how much: according to the place a person will go, in proportion to his covenant, for the place he will go, his sins becoming a little less.

Now here he mixes it up. Now, Allah Almighty will give His beloved saintly servants the right to intercede for seven up to seventy people.

Now, I had my phone here. Bilal, bring my phone. Where is Bilal? Bring it, let's see. So Allah Almighty will give the right of intercession for seven up to seventy people, but yes, these of course have intercession by degrees. The intercession for seven people, sir — for 10, 20, 30, 40 people — the degrees of intercession are different, higher of course; but Allah Almighty, toward His servants, because He is very merciful, very forgiving, and loves them very much, since He sent 1% of His mercy to the world, the 99% is with Him; when judging His servants, out of His mercy toward them, giving the right of intercession, He will let those who would enter Hell be taken out by those He loves.

By those He loves. And with this, (?) a sorrow touches their faces, it says. Now, let's say I love such-and-such a person. (?)

The person is sad. "What sorrow? I see you are sad." "What is your sorrow?" "Well, my mother, my father, my uncle — they are sinners." "They are entering Hell. But they are Muslims." "They died as Muslims, though." "Sinners."

"Is that why you are sad?" "Yes." "Take them, I have given them to you," He says. However many people he will save. If he will save more, "Take whoever you want," He says. 10 people, 15, 20 — however many you want; He says it according to his degree.

And no stain will touch their faces either. Well, we are human, not free of error. We may have wronged someone. That person will come. "My Lord, my Allah, I have a right over this one," he will say. Allah Almighty knows. "Yes, I have a right." "What do you want from him?" "I will take my right." "Let Me give you this." "I don't want it." "Let Me give you this too." "I don't want it." "Come, let Me admit you to Paradise." "To Paradise!" He'll be thrilled. "If only it had been a little more," and he will embrace him: "What a fine person you are!" Yes. The parts after that get mixed up; let's see what he says in the mixed-up part: "on who will be interceded for, in proportion to a person's covenant, according to the place he will go, for the place he will go, if his sins need to be a little less, in such a case, what will be the cause of his intercession?" Now here he speaks of a second person. The second person, he says: He will go to Hell. He has sins, but, sir, even if few, he says.

Will he intercede for him too? He will intercede precisely for those going to Hell. But if they died as Muslims. Even if it is his mother, even if it is his father — if they died as unbelievers, for anyone from whom Allah has lifted His mercy, no created being will intercede. Even prophets will not intercede. Because Allah has lifted His mercy from him. There he is without anyone and alone; according to the verse, no one will stand up for him.

Yes. I suppose this part is understood too. Understood. Now we move on to the guest again. Let's present another question.

Peace be upon you, sir. As far as I remember, if I didn't hear wrong: of good deeds, if intention is made and it isn't acted on — of good deeds, if intention is made and it isn't acted on, Allah writes one reward — I remember hearing that. That's not so.

It's not making an intention either. I am walking from here, passing by a mosque; a mosque is being built, and it passes through my heart: "If only I had money, I would give some help here." Look, this is not an intention. "If I had money, I'd give some help, if I have money" — you've intended, you'd give. Allah, because a good feeling passed through your heart, gives one reward. If you have money and give, He increases your reward according to your intention. What is your intention? Well: "A mosque is being built, we are Muslims, it's a good deed" — you gave for that. "A mosque is being built; God willing, with the money we gave, people will come here and see the mosque, and God willing even those who wouldn't pray will come here for the mosque's sake and pray" — you give for that.

So Allah Almighty increases your reward according to this intention of yours. What does he say here now?

"If intention is made and it isn't acted on, Allah writes one reward, I heard." Now I've explained this part to you. "I remember. And if, according to intention, the deed is 1 to 3, 1 to 5, 1 to 7, 1 to 700 — again, if I didn't hear wrong — I remember." "Sir, and with sins, how does the grading of the committed sin work?" he asks. Now let me tell you about what you said. A poor man came. He came. He gave. He left like that.

Peace be upon you. If it's not urgent — I'm giving a lesson. Let's talk later. Peace be upon you. They're calling from Samsun — our Kenan's son-in-law. Someone is having a Quran school built; "Let me give some help too," he says, and gives money to him. Someone else comes and likewise helps the Quran school; he says, "Here there will be people who will remember Allah and tell people about Allah," he says. "Give a bit more," he says. This one is a rank higher. The other comes, he says, he tells me — he sees a man off to the side, sad, sorrowful: "Brother, what's wrong with you?" he says. "Bailiffs came to my house," he says, "I have no money," he says, "my family is hungry." "What are you saying?" he says. Like so. "How much do you owe? What's with the bailiffs?" "This much." He pays it for him, and gives money for food for his children too. "If you need anything, call me," he says.

"Whoever settles the affair of a servant of Mine in this world, I will settle his affair in the Hereafter," says Allah Almighty. He gives him that attribute. Someone else got into debt and is heading to suicide.

This happened to me, I'm telling you now. In Diyarbakır. A man had become a guarantor for someone. Having become guarantor, (?). He doesn't pay the money. The man who bought the goods doesn't pay. They come to this man. The man had also just been posted to Diyarbakır. He has no money, nothing at all. They start docking his salary. He's in debt to the grocer, in debt to the butcher. Sir, he no longer has money to bring bread home. He goes. He's going to throw himself into the Tigris. He's going to commit suicide. At home his sick child lies in bed. He had rented the place opposite my flat when I was in Diyarbakır.

His friend is also looking for the man; the man is gone. Toward evening we see the man coming up from below. He's coming; we're looking for him too, wondering where he went.

Then his friend slapped him. "(?) where have you been!" I stepped in. "Aren't you ashamed?" I said. "Just ask what's with this man," I said. "What's his trouble, what's his problem? Ask him that," I said. The man is beside himself now. "Man, brother," he said, "now from this side too?" Anyway. I took the man aside. "What's your trouble?" I said. "Why did you do this?" He said, "I became a guarantor for someone." "Guarantor — I mean, the one who bought the goods didn't pay." "They're docking the money from me." "I couldn't bear it any more." "I owe the grocer." "Sir, I owe the butcher." "I owe this one; I," he said, "can't even bring bread home, and the child was hungry," he said. "What could I do?" he said. "I wanted suicide," he said, "I couldn't," he said. "So," he said, "I turned back and came." I said, "You have no debt to the grocer, no debt to the butcher. Whom else do you owe? Out with it." "I owe this one." I went and paid all of it. He came and said, "My child — I need to take him to the doctor, there's no money," he said. In the money of that time, 45 lira — he gave more money; he took the child to the doctor. He came again and said, "There's no food in my house." He gave money for that too, and after that the man came back to life.

There are such good deeds, He says — I'm not the one saying it — now, one to 700; Allah gave me (?); that degree belongs to Allah. What does He say? A grain of wheat, an ear of wheat, He says; an ear of wheat — seven ears of wheat it gets as reward, He says; in one ear of wheat, a hundred rewards — there are a hundred grains, He says; a hundred grains, seven ears of wheat, He says — seven hundred rewards come from that. These seven hundred rewards are in the Quran, a verse. So, according to your (?), according to the good deeds you have done, Allah Almighty evaluates you. Degree by degree He gives you (?).

Its degree belongs to Allah, (?). Yes.

But a sin passed through your heart. (?) "this man swindled me too," he says. "He took this much of my money," he says. For that: "For you," he says, "for this fraud," he says, "a year and a half in prison," he says. Someone comes and says, "This man pulled a knife on me," he says, "he wounded me," he says. For that, too, three years in prison. He says, "For you, three years in prison too." Now, three years in prison. A year and a half more: four and a half years. And six more months — what does he do? Four years. These add up.

And in the Quran they explain this like this:

"He multiplies." Multiplying is one thing. Adding is another. The multiples of two go two, four, six, eight. Multiples. For example, this is a mouse. Multiply it by two, four, eight. One mouse — you made eight mice. That's not how it is. If this is one mouse, it is one mouse. Ah, how great is its degree? Let's say four sins. For example. Allah has given it so. Four sins. Here you committed a sin. How great is its sin? Six sins. That is, six degrees. He adds this to that. Their reckoning belongs to Allah. But they add up. Sins add up. That is, you committed one sin. He doesn't give it to you as one sin.

That one sin stays. Your second sin stays. Your third sin is added. Your fifth sin is added. They add up. However much it is, that's how many sins you have.

And your rewards are distributed to these sins; if you die a Muslim, look, rewards you exchange; your rewards, according to their degrees, to those you sinned against are distributed; in return for those sins they receive rewards, and his sins drop from this person. In this case, if the person has done many good deeds, since his sins are fewer than his rewards, he still goes to Paradise, because he gave from his rewards. In Paradise, instead of the three houses he'd get for his good deeds, he gets two. Because he also committed sins. Like this. Their grading belongs to Allah. We cannot assign a degree to a committed sin.

We don't know what passed through people's hearts. Nor do we know which sin has reached which degree. This belongs to Allah. Yes.

He has yet another question. Peace be upon you, sir. If we sleep without leaning above the waist on anything, ablution isn't broken, I heard. Is this true? May Allah be pleased with you.

To turn the religion into (?), people keep making up lies. A lie. Whether you lean your waist on (?), or, sitting, lean your back. Or doze off standing up. A moment's dozing (?) your sleep. It makes you lose your ablution. The reason? (?) (?). You can't know your sleep. Because you dozed off. When you sit in the prayer position on your knees, if you doze off without leaning on anything, your ablution is not broken. Why? Because sitting that way, you cannot pass wind. How fine. Allah created our bodies that way. That's the rule. Is it understood now? Did you see how they turn superstitions into superstition?

The things they make up.

Superstition. Yes.

The guest asks one more question. Peace be upon you, sir. If I remember correctly, I had heard this somewhere: "To the one who comes in forty years: how quickly you came." "To the one who comes in forty days, how late you are" — a saying. If I remember correctly, I had heard it. "Then, whichever pir takes his hand, the true saints look after him." Another saying. Now first let's say this.

"To the one who comes in forty years: how quickly you came." "To the one who comes in forty days: how late you are" — a saying.

If I remember correctly, I had heard it. Now, about this saying of yours, I'll give an example. It resembles this. In the mosque, the hodja is explaining how ablution is performed.

And some man walks into the mosque. And at that moment, while the hodja is explaining ablution, he says, "a donkey brayed," "ablution is broken," he says. And the person says, "When a donkey brays, ablution is broken," he says. What you're saying is just like this. Now, why would ablution be broken when a donkey brays? A man, travelling through a desert, at the foot of a tree sits down, tired. While sitting he fell asleep. And the donkey carries the water.

When he wakes up, he sees the donkey is gone. He searches high and low — no donkey. And the prayer time is about to pass. So that it doesn't, he performs tayammum. As he stands for prayer, the donkey brays. When the donkey brays — since there is water with the donkey — the (?) is broken. Go get your water from the donkey and pray that way.

Now this is like that too. This is the story of a camel. You know they say "a camel's grudge".

The camel's keeper had changed. The camel's keeper. Some tell this about a mule instead. The mule's keeper had changed. The man used to give the mule a handful of grapes every day. The owner gave them, and he gave them to it. Two handfuls of grapes. One day, when the keeper changed, a new groom came. He cut the mule down to one handful of grapes. Two handfuls of grapes are meant for the mule. "Let me eat one, and the mule eat one," he said. The mule said to itself, "This man," it said, "the tyrant, has started eating my share." Then time passes; the man cuts it to half a handful; after half a handful, he stops giving any at all.

Forty years pass; when it finds its chance, the mule kicks and smashes the man's brains. "My, how quickly I took my revenge," it says. It didn't forget for forty years, see. "How quickly I took my revenge." This is a proverb. These are stories. They aren't worth writing here. Yes. Stories. That is, it speaks of a person with a grudge who doesn't give up his grudge and takes revenge on that person. Sir, he wrote a saying: "To the one who comes in forty days, how late you are." Now, this goes back to this: A woman married off her daughter. She used to visit her daughter every day. And the daughter said, "Mother, come sweet, mother, come sweet." The mother says, "My daughter must want sweets." Every day she'd bring her sweets.

Again the daughter: "Mother, you came sweet." "Came sweet." Again she brought sweets. All kinds. "She must not have liked that one." At some point the woman gets busy. For a few days she can't visit her daughter.

Anyway. When the mother visits, the daughter throws her arms around her neck. "Mother, how sweetly you've come," she says.

Yes.

Now let's look at the other one. "Whichever, whichever pir takes his hand?" "Then, whichever pir takes his hand?" "The true saints look after him."

"Another saying I had heard, if I remember correctly." "Is this so? Again, according to a person's pir, is there such a situation? May Allah be pleased with you, sir," he says. Now, those he calls pirs are lovers of the Truth, or those who have reached the Truth — people who show the Truth to others in order to guide them.

In this case, a person who is not in his place, that is, his place — a person who doesn't know himself — some of those sheikhs, I'll call them would-be sheikhs. A real sheikh you can hardly find. They are very rare. I'm not saying there are none. There are. They're rare. And people don't follow those sheikhs anyway. Why? Because there's no superstition in that sheikh. For this reason, since people are (?) with superstitions, and since that sheikh doesn't have much knowledge, they don't value him much. But the swindler, the exploiter of conscience, the person who doesn't know his place, the person who doesn't fear Allah, with all kinds of trickery deceives people, and, claiming to speak about Allah, they say such nonsensical words.

They frighten people. "Allah will do this to you, Allah will do that to you." To make themselves valued, they hire secretaries. For themselves, let me tell you, they have places and times booked by phone. That is, such people — or they stand before them. They exalt the person. Sir, and the others profit from the people around that person. There are such people too.

If you want to see the Truth, if you want to reach the Truth, the people of the Quran you will find. The people of the Quran, um, the people of the Quran — surely he is of the people of the Quran; even if he is not, um, of the Quran, that is, even if he doesn't know the knowledge of the Quran, his feelings, his faith — are there among them those who are Muslim? There are. Could this one become a Muslim too? He could. If I approach him kindly and explain the Truth, would he agree with me? He would. You'll see, he would.

Now, we're going to Italy. From there to Germany, to England, on a plane. An American is researching religion.

He's researching religion.

We had someone named Hasan Çalış with us. He's a man of faith too. Keeps the five daily prayers.

He's explaining. He knows English. Hasan Çalış does. He's explaining to him. "What did you explain?" I ask. I see that (?). The man says, like this. He's explaining to him from the Gospel.

I say to Hasan Çalış, "What is the question he's asking?" "Tell him this." He doesn't accept that (?). Because it's full of superstition.

Now, one has to explain to a person consciously. One has to approach him consciously. To people. When giving out the meat, you'll give meat to non-Muslims too. When giving zakat, you'll give zakat to a non-Muslim too if he is in need.

To warm them to Islam. That's how it is in fiqh.

Yes. This is how you'll approach non-Muslims.

The Prophet lived side by side with the Jews. He attended their invitations. Yes. To them he would not say a bad word. One day his neighbour, a Jew, says to the Prophet, "O neighbour, such a smell comes from you, such a smell comes that we're fed up; get this fixed," he says. The Prophet says, "O neighbour, come, let's see — this smell," he says, "is coming from your side," he says, "but I didn't say it," he says, "lest you be hurt." "Goodness," he says — he looks, and it has burst on his own side. This is how we will approach. Yes. We won't exclude anyone, we won't look down on anyone. "Do not mock anyone," says Allah Almighty.

That is, don't ridicule. "It may be that that people is better than you." This is how we will approach.

Let's see what else he says.

Peace be upon you, sir. How should we behave with adab according to people's degrees? Could you explain? May Allah be pleased with you, sir, he says. You'll behave not according to people's adab, but according to the adab of Islam.

A person's adab deceives you. Or he does things just for show. And you think he has good manners. Do you show respect to your elders? To your elders. Can you show love to the younger ones?

Can you help someone stranded on the road? Look, this is adab, morals. Adab means — what does morals mean?

Can you shoulder the one in need?

One who carries a load on his back — you won't look down on him for being a porter. He is a gentleman, a gentleman. They told me that. One day they said, "Do you know who is called a porter?" — a porter — I'm praying, come on, "Who is called a porter?" "By God, what business is it of mine, I'm praying." In (?), while praying in the (?) mosque: "Tell us, tell us," they said, "who is called a porter?" Good grief, I got fed up, while I was praying. I said, "A porter." And I'm praying, too. "They call one who carries loads on his back that." "No, no," they said. "He's a gentleman, a gentleman." "His family," he says, "a person who supports them honestly." "Well, then who is called a porter?" "A person who has loaded himself with the world and gone bankrupt in the Hereafter is a porter," he said.

"(?)," he said. I had bought a flat from someone. He played a trick on me. "Ah," I said. We sold this flat. I (?) it to a German-Turk without taking a penny, and off it went. Who does that?

Yes. And the man sent me the money a week later. Yes. I left there and went.

Adab. Respect. Reverence. From adab. A kind word. From adab. Although Allah Almighty says you may say a bad word to one who speaks badly, He says that responding to a bad word with goodness is of a higher degree. Look, what fine adab.

There is modesty in a person.

If you seek adab, you'll apply the ruling of the Sharia.

For men, the area visible between navel and knee is forbidden. If you uncover above the knee, you commit indecency. You'll apply the ruling like this to seek adab: "Women, cover your heads," He says, "so that you are not harmed; it is better for you," He says. A woman uncovers her head, sir, uncovered in every way — this is indecent too. When I say "indecent", someone says, "How can you insult her?" Well — indecent: what is adab? What does Allah's law say? "Cover your heads," He says, "so that you are not harmed; it is better for you," He says. Well, if you are harmed, if men follow you, if they make certain advances toward you — well, the one who prepares this for the lightning is you.

And the one able to strike lightning and set everything ablaze is the person who spoils that adab, that modesty. But no one punishes that lightning.

Again, to the one whose building is burned, whose tree is felled, they give the punishment.

What if, to the one who harasses her — to the one who harasses her, who does it, they gave punishment too, and gave punishment to that woman too — see whether such a thing happens again. Ah, give the punishment to that man. Who, ah? If he harasses an honourable woman.

Ah, give the punishment to him.

All of these fall under adab. Adab.

Yes.

Peace be upon you, sir. In Surah Ta-Ha, verse 134: "If We had, before this, before the Quran, destroyed them with a punishment, they would surely have said: 'Our Lord, if only You had sent us a messenger, so that before falling into (?) we would have followed Your verses.'" Sir, I couldn't understand the meaning of "before the Quran" here. The Gospel, the Torah and the Psalms are in the Quran, but unless I'm mistaken, after our father Adam came into the world, weren't they sent down, sir? Is the meaning here the Quran being written on the Preserved Tablet? May Allah be pleased with you, sir. Look how nicely you put it — he knows it himself and gives the answer too. "Before the Quran" — since all of them are in the Quran, all of them — is Adam's coming into the world written in the Quran? Is it written that Adam's body was made from clay, sir, and after his soul was breathed into him, He told the angels and Satan to prostrate? All of it is written in the Quran. Saying "before the Quran" — before people even came into the world, first there is the Quran. And to the Prophet He says, "that this Quran would be given to you, you did not expect at all," He says.

Yes. So, because everything wet and dry that will come until the Day of Judgment is in the Quran, it is written on the Preserved Tablet. "Before the Quran" means: before We sent people into the world — that is its meaning.

Yes. Otherwise, when We made the covenant with you — I know that you are bound for Hell. "I would have sorted you to Paradise and you to Hell," He says. "But I have an attribute." What attribute is this? An attribute of Allah. What does this mean? No one will be able to question Him or call Him to account. What does this mean? "My Allah, when You created me in the realm of Lahut, I saw You exactly, like a human. I could not believe. If You sent me to a world where You are not seen, a hidden world, and sent prophets and books, I would worship You." This is what Surah Ta-Ha, verse 134 corresponds to — this is what He says.

So Allah created these worlds. He sent us to this world. Us. Now that world is veiled to us. Here, by fulfilling or not fulfilling Allah Almighty's command, we prove what kind of people we are. When we say "before the Quran", it doesn't necessarily mean the Prophet coming into the world and bringing us the Holy Quran. Yes. The Quran was written before that. Before that. When I was in Ankara, a retired colonel says this to me: "Did Allah come first," he said, "or the Quran?" Look at the question. And he had collected hadith knowledge, puts hadiths in his pocket, says "I am (?)".

And I said — so he came, we were sitting like this, at night, in the evening.

"You," I said, "collect so many hadiths.

You have so much worship. You have given yourself to your Lord.

Whether the Quran," I said, "or Allah came first — can't you work it out?" he said. "No," he said, "I'm asking you," he said.

"The Quran," I said, "is written as the counterpart of what? Can you tell me?" I said. "The Quran is written as the counterpart of what? It's written as the counterpart of the Word. Written as the counterpart of feelings, of a being. Well, if there were no Allah, no Word of His, would there be a Quran?" I said. "Was the Quran first or Allah first?" he asks, look. (?) Then he pulled out one or two hadiths. "Do you know their meaning?" I said. Then the man was taken aback. I mean, absurd words. Yes. Here too, "the writing of the Quran — is it the writing of the Quran? May Allah be pleased with you," he says. Of course, the writing of the Quran. Allah Almighty first makes the plan of these worlds.

Then He draws their architecture. Then He puts it into practice. All of it, like an engineer's drawing in a notebook, properly, like his plans — Allah Almighty creates these worlds firmly. Ah, Allah said "Kun", be, and it was. He said "Be", and it did not become.

It was bound to a time.

If it hadn't been bound to that time, if He said "Kun", be, and it was, Allah the heavens in two days, the earth in two days, what is between them in two days created. He says He created in exactly six days. See, He said it and it didn't become. His word "Be" is not hard for Allah. He does what He wills and creates. This is what "Be" is. Whatever He wishes, He creates.

We have nothing to do with superstitions. Our business is with verses. Yes.

And it's finished.

Sir, let's close here.

Our time is up. Time is up. Our lesson remains. God willing, if Allah grants it, we'll start in the next lesson.

Here, guest 34-55, if you weren't satisfied with what was said, ask. If you're still not satisfied, ask again. If you're still not satisfied, ask again. We'll explain.

Lillahi Teâlâ el-Fatiha.

Amen, O Lord.

Yes.