Talk of 9 September 2023

Necati is this yours? A question. Necati.

Nowadays Muslims are not careful about haremlik-selamlık, the separation of women and men; what is your advice to Muslims on this, he asks. If they want advice, is this question yours, Necati? What you wrote here, yes, he says: Hodja, nowadays Muslims are not careful about haremlik-selamlık; what is your advice to Muslims on this, he asks. Not only in your day, before your day too they were not careful about this. Care means: among people living the religion of Islam, very few people not valuing haremlik-selamlık like this. Yet nobody even knows what haremlik-selamlık is. Haremlik-selamlık. In Islam a woman, even a woman's voice is haram for a man.

What's that? Even a woman's voice is haram for a man.

Then women should not work at all. Her voice is haram. If a woman is in need, she will work. She will work with (?). Not exposed like this. And if she has orphans, she will raise her orphans, and Muslims will help her. But now people who do not know the letter i of Islam have all turned into monsters. I call them monsters, you see. Wherever they see someone oppressed, they either harass them or slander them, or kill them, beat them.

Muslims have turned to the law of the jungle. The way Muslims live Islam. The law of the jungle. Nobody even knows its language, let alone haremlik-selamlık. Haremlik-selamlık means women sitting together and men sitting together. Sitting in separate rooms. Because when talking, a woman is a woman, or a human being. She doesn't necessarily have to be a woman. Decency (?). If men and women sat together, they would look at her. They would look at the woman. So the benefit of haremlik-selamlık in our religion is that it protects our honour and dignity. It protects our chastity.

Today a concept called chastity is a word that strikes people as quite strange. "What is chastity?" they say. Because for a human created with honour to compromise his honour is baselessness. It is (?). Because he was created most honourable. Allah Almighty, who created him honourable, also states how a woman should cover. Your headscarf over your collars, He says. Cover over your adornments. Cover down to the wrist bones and down to the shin bones. Dress so that your figure does not show, so that you are not harmed, He says. This is more fitting so that you are not harmed, He says. But today, while people who do this are excluded, those who consider uncovering an accomplishment, who fix their eyes on the world, on the swamp of the world, who see the world as an ornament and themselves become an ornament within this ornament, like the flower of the zaqqum blooming in the middle of this hell, they uncover and strip here.

Then when a calamity befalls them, or when they are killed, "Alas," they say. "Poor so-and-so, she was young." "She was full of energy, let me tell you." A whole lot of stories. If a person knew themselves, and were protected with dignity, chastity and decency, then all people would stand by them. But unfortunately, those who uncover themselves everywhere and completely remove the modesty called decency and the concept called chastity, they are like four-legged beasts roaming the earth — those who fall into the state He describes, even more vile than that in condition; I'm not saying it, Allah says it: they are like four-legged beasts roaming the earth, even more astray, He says, astray. Today you see, a man has a yacht, he takes whoever he wants away.

She gets off there and goes to another man. Even an animal is jealous over its mate. Animals — now doesn't this fall into "like four-legged beasts and more astray", doesn't it? The human created with honour will be held accountable for what he did, and in the realm of the Hereafter, a realm with no return, at the great tribunal, when his account is settled, he will never get out again of hell, which is a prison; he will remain subjected to lifelong punishment there. Is it worth it then, in this world, following Satan and one's nafs, being deceived by the world and, to gain the world, compromising one's honour, dignity, chastity — giving them up?

Yes.

That's why the phrase haremlik and selamlık is now a very foreign word.

A word that is the essence of Islam is a very foreign word now. No one values it. If there are brothers and sisters living this way, how fortunate they are, may Allah be pleased with them. Yes. Hodja, in a place where unbelievers live, what kind of rights can a Muslim or a believer have? Or in a Muslim town, regarding public order, does the believer have any authority?

This question has only one answer.

They are obliged to obey the laws of the place you are in. Whether believer or Muslim. They are obliged to obey the laws of the place they are in, but if their worship is banned, in that place he cannot pray the Friday prayer; Allah Almighty tells him the earth is wide, go to your brothers where you can worship, He says. Yes. Whether a Muslim is in an unbelievers' land or an unbeliever in a Muslim land, under the law of democracy they are equal, they have the same rights. Administratively, nobody is superior to anyone. But the state has its laws. They are obliged to follow the state's laws. If that state separates you from its own citizens, if it makes a special law for you, you will act within those laws.

If it says, "I don't include you in the law of my citizens," then if it suits you, you stay; if not, you leave.

Yes. Today, hostility to Islam in other countries is steadily growing in scale.

They have reached such a state that their lives are in danger too. Any moment, it's unclear whose way they will block, which house they will raid. In this case, in their eyes the world is worth gold, worth rubies and emeralds; that world they cannot leave. "It will give me my pension, I'm comfortable here," they say, and they accept its filthy smells, and don't come. Those who come forget the pain they suffered there and try to show off here. Yes. What else can you say? That's how it is; everyone will live their own destiny. Yes. If you have questions, you can send them. Of Surah Al-Isra, verse 30, we are reading the wrong version.

Your Lord gives provision abundantly to whom He wills (?) there what was it that one, under the name of protecting Islam, protecting Ahl al-Sunnah, to Halis Bey: even if it is a verse Halis Bey quotes, I reject it according to my reason. Those are the verses he meant. Allah does not say this. This is not a verse. This is distorting this verse and ascribing attributes to Allah. What does it say? Your Lord gives His provision abundantly to whom He wills. Now here Allah Almighty commits injustice.

They ask the Prophet (peace be upon him). They say: whom do they call unjust? A father who discriminates among his children is also unjust, he says. Now in this case, more than children: from His spirit He gave a part, made us addressees of His essence; Allah Almighty, among those He gave His spirit, separated from His essence, does not provide for whom He wills and cut off the provision of whom He wills. He does not commit injustice. So what does He do? If they read verse 172 of Surah Al-A'raf, if they read the footnote I wrote, they will see the truth there. Among the servants Allah created, all are equal.

Allah does not give abundant provision to whom He wills. Allah Almighty shows people, when they are about to come into the world: In which time will you go? Look, pay attention here. They cannot interpret this. We say it because we have seen it. That's why interpreting the verses is not for just anyone. Even if you know Arabic, it's not for that person.

Allah Almighty shows the realms. When a person reaches a certain point in time, the life there pleases him. "Let me go here," he says. He'll go there, he'll go there, but "let me be a manager," he says, that is, a distributor, or "let me run a factory," or "let me run this business"; some say "let me go and come back", and some say "I won't come back anyway," "whatever they give me there, (?)", that is, the worker accepting and the boss acting as boss all depend on the character there, on the person's character. According to that person's character Allah Almighty gives him traits, He knows what his wishes and desires will be according to those traits, and accordingly He determines their provisions.

For example, he will run a factory; how many people will he employ? 50 people, 100 people, 300 people. He brings all their provision and gives it to him. He works, distributes, receives, gives them their provision. They are provided through that person's hand. In this case everyone acts according to their own wishes and desires, and earns their living in the work they found according to their own wishes and desires. Otherwise Allah does not favour anyone over anyone and give their provision to someone else.

These are deep meanings. A meaning one can understand by seeing. But this is as much as we can explain.

Your Lord, to whom He wills (?). To whom He wills (?). "I will do this, I will do that, I will do this." The person is set, a manager now. That one will be the manager. People will work around him. That is settled. Allah knows him. Accordingly Allah Almighty, his provision, the other's provision, the other's provision, however many people he is to provide for, He gives it to him. With his own hand he gives them their provision. And if the person is unjust, he increases his own kufr. Again, that person, though he has a right with him, his provision is that much. By not giving him his due, he increases his own kufr.

There are events here very much connected to each other. So if you go to explain this, you'll take the lesson far off course. Let this stay at that.

And He restricts for whom He wills, it says. Surely He is aware of His servants. He sees them very well, it says. The end is fine but the beginning is bad. Now call this a verse. But the verse is this: Your Lord, within the destinies, gives provision abundantly to whoever wishes. How beautiful. We have already explained it.

And restricts it for whoever wishes. Surely He is aware of His servants. He sees them very well. Now, to a person running a factory or running a workplace, to a person working at a machine in it, if you say: come and manage this place in my stead, heaven forbid, he won't come near you. "I don't understand that. I understand machines, brother. Carry on with my work." I'd say that. Everyone goes according to their own ability, wishes and desires and works.

The wrongly interpreted part in this verse is this: Your Lord gives provision abundantly to whom He wills and restricts it for whom He wills. The correct version: Your Lord, within the destinies, gives provision abundantly to whoever wishes, and for whoever wishes restricts it. Our Lord neither restricts nor makes abundant anyone's provision. When people made their covenant with our Lord, realms were shown to them. Within these realms, whatever a person intended, that is what he asked for. And our Lord wrote the person's wish for him as destiny.

Yes.

This realm is a likeness and shadow of the realm of the Hereafter. Just as people in this realm are offered certain choices. When they go to the work they will do out of their own wishes and desires and work, some earn more and some less. In this case, whatever people asked of our Lord, He gave them in full what they asked. No person will be able to say: You gave so-and-so much and me little, that's why I couldn't worship You. If in this way Allah restricted some of His servants and gave much to others, one would say: You gave me little; had You given much, I would have worshipped You. I could only make my living, I couldn't worship You.

The other will say: You gave me much, I went astray. Yes. That's why Allah Almighty does no injustice to anyone. He gives everyone their wishes and works in full.

There's a note here of Surah (?).

Guest İhvan says: As-salamu alaykum, Hodja. I kiss your hands. Is there a hadith that the poor will enter paradise 500 years before the rich? May Allah be pleased with you. There is no such hadith. It is fabricated. There are poor people who are people of hell. Yes.

Everyone, in return for the covenant they gave Allah Almighty, after proving what kind of person they are in the world, will enter paradise. Do you know what this is? This saying is a Jewish saying. The Jew places great value on money. And uses people like servants. "Give your property; you're poor, you'll enter paradise.

The poor will enter paradise first, five hundred years earlier." He deceives you like this. You give away your property. And he uses you like a servant. To you — you regret it too. "I wish I hadn't given it," you say. You also commit a sin. These are Jewish sayings. It's the Jew slipping it into the religion as a hadith. Moreover, no one will enter paradise 500 years earlier.

Allah Almighty at the great tribunal will first, His sincere servants close to His essence, their account settle. Who are they?

Nefsi azam,

nefs-i safiye,

these are righteous servants. That is, the prophets.

The prophets will be gathered with their peoples, but first the Muslims: the Prophet will rise, his community will rise. Within this community, those closest to Allah will have their account settled and go to paradise in groups. Who said the poor will go five hundred years earlier? There's a (?) account there. Who goes where is determined. They will be separated in groups under banners. Allah Almighty: Your place is here, I have given you this place. Do you accept? They accepted long ago. May Allah grant safety. Their places are also set. Just as in the registers in the world, that is, the population records, addresses are known, there are registers. Their addresses are known there.

Those on duty take people to their addresses and hand them over.

Yes. In this way, it comes last to the unbelievers. When the unbelievers realise they will enter hell, they throw themselves face down on the ground. And Allah Almighty calls the guardians of hell there. He has them seized by their forelocks and cast into hell. Everyone's place is set. There they will suffer their punishment in hell forever. There are also Muslims who will enter hell and come out. Their sins are many. They stay in hell in proportion to their sins. However, Muslims do not enter the fire. Because Allah Almighty says: do not head toward the fire prepared for the unbelievers. That is, do not leave Islam and become unbelievers.

According to the verse: whoever resembles them is like them. Control yourselves. But the person has not left Islam. He has swindled this one. He has hurt that one. His sins are many. He enters hell, but he has the light of Islam.

In a narration it is said figuratively like this:

Take this Muslim servant away from me. His light is extinguishing me, says the fire. Something said in a figurative sense. So they too, after suffering their punishment in the prison, the prison of hell, will in the end reach paradise. Because they have the light of faith. They held Allah as One. They did not associate partners with Allah. Yes.

It is not a hadith. It is a fabricated Jewish saying.

"We, when the Quran is recited": Surah Al-Isra, verse 45, I'm reading the wrongly interpreted part.

When the Quran is recited, between you and those who do not believe in the Hereafter, a concealing veil We draw, it says. Now here too they have made Allah Almighty vengeful, holding grudges, unjust, discriminating among His servants. What does it say? Look: when the Quran is recited, between you and those who do not believe in the Hereafter We draw a concealing veil, it says. Now, in a verse: for a thing We have not made known, We hold no one to account. Where did that verse go?

We sent the Quran as a mercy to the worlds. Where did that verse go?

Here it says: We draw a concealing veil between you and those who do not believe in the Hereafter. So: I draw the veil, but to you as well I won't let the verse be heard in which I sent mercy to the worlds. Is that so? That's what it comes to.

They fit Allah Almighty into a human mind. They see Him across from them as a human. How does a human make one think? That's how it makes him think. You know, sometimes I say something to you, then I say no, it's not like that, it's like this. They think Allah is like that too. As in: here He said it like this, but there He says it like that. Whereas in Surah Al-A'raf, verse 172, the servant asked Allah Almighty for what he intended, and according to that intention Allah Almighty wrote his script there, and according to that instilled traits in him; when the person comes into the world, when the Quran is recited, by his own wish and desire he does not want to hear that Quran being recited.

Now did Allah put a curtain between them, or did he himself, because the Quran was being recited, get distressed and leave from there?

Yes. They always interpret it wrongly. They always ascribe attributes to Allah.

That's why we wrote the footnotes.

It'll probably come from here. Wait, let's see.

this whole verse has been interpreted wrongly; the correct part is the one marked green. What does it say? In the correct version: when the Quran is recited, for those who turn their backs on the Quran, between you and those who do not believe in the Hereafter, over their hearts a concealing veil is drawn. Yes, because he did not believe; so distress comes over him. This veil is that, the veil of distress. And the person moves away and leaves. This whole verse has been interpreted wrongly. The correct part is the one marked in green. When people suddenly came to awareness in the realm of lahut, when our Lord, addressing people, said "I am your Lord", there those who knew our Lord and those who did not, and the class of the muqarrabin, were separated.

Those of the right, who knew our Lord, when the Quran is recited, listen with reverence, as it is our Lord's word. Those who denied our Lord in the realm of the Hereafter and waited for the Lord of their imagination, according to the verse in which our Lord says these are lying unbelievers, these of the left go through distress when the Quran is recited. They don't want to listen. Over their hearts, even though we don't see it, a curtain is drawn. The meaning of this curtain is that people, facing the recited Quran verses, become distressed and want to leave the place.

Surah Al-Isra, verse 46, we have come to.

Moreover, so that they do not understand it, We put a covering on their hearts and a heaviness in their ears. Look how they make Allah discriminate among people. The Creator is Allah. Now listen: Allah who gave a part of His spirit, Allah who created the human in the most beautiful form to make him an addressee of His essence, and Allah who created the human to know His essence. Look what they say now: moreover, so that they do not understand it, We put a covering on their hearts and a heaviness in their ears. He discriminates among His servants. But You created me to know Your essence, You gave me a part of Your spirit, You did not separate me from Your essence; now what is this, what is this, is this a verse now?

Yes, look, now what does it say at the end? When you mention your Lord's oneness in the Quran, (?). Your Lord's oneness. When you mention your Lord's oneness, they turn back, annoyed, and go away.

You separated them here. And then You speak of oneness. The men who interpret this are PhDs. They've done doctorates. People far above in Arabic. People who know its grammar. But they're unaware that they ascribe attributes to Allah. They interpret according to grammar. Grammar says this means that, they say. But he's unaware that that meaning ascribes attributes to Allah. He likes it. And they say this: When the verses are interpreted, each translator gives meaning according to his own taste. Oh, how nice. He gives meaning according to his own taste. If interpreting these verses was left to the translators' own taste, what became of Allah's glory, Allah's justice, Allah's greatness, Allah's being free from deficient attributes?

It was left to the translator's taste.

And then, when he says to Halis Aydemir Bey "I don't believe it", you sling mud; who are they, these protectors of Ahl al-Sunnah? If you're going to protect Ahl al-Sunnah, go to the dishonourable ones, the open ones, the enemies of Islam, address them. Can you address them, can you speak to them? No. To whom are you speaking? Exactly like the Menemen incident, just as they cut off Kubilay's head: people who speak the truth, the reactionaries, the naysayers cutting off their heads and hanging them on a pole.

Shall I read it to you here? Look, let me read it to you here. Wait, let me see.

In the Menemen incident, the Kubilay incident: on 23 December 1930, in İzmir's Menemen district, the teacher Mustafa Fehmi Kubilay, doing his military service as a reserve officer, and the watchmen Hasan and Şevki, who ran to his aid, were killed by a group demanding sharia.

Yes.

They tried to stick the severed head on the pole of the green flag. But they couldn't. Someone brought a rope, and Kubilay's head was tied with rope to the pole where the green flag was planted. Watchman Hasan, arriving at the scene, fired and wounded one of the group. But he too died from the shots fired. 23 December 2006, the Menemen incident: a reactionary uprising that began in Manisa and ended in Menemen. The ringleader of the uprising was a 33-year-old immigrant from Crete claiming to be the Mahdi, Derviş Mehmet.

Those martyred in the Menemen incident are Second Lieutenant Mustafa Fehmi Kubilay, Watchman Hasan and Watchman Şevki. These are the first martyrs of Islam, I mean of the Republic. Derviş Mehmet cut off the head of Kubilay, lying wounded on the ground, with a pruning knife he took out of his bag. As Derviş Mehmet put Kubilay's severed head on his green banner, the reactionaries began chanting takbir. When the Menemen incident happened, Atatürk was with Interior Minister Şükrü Kaya on a trip in Thrace; in Edirne, in Kemalköy, at the municipality, at the municipality; Atatürk, learning of the incident, first reacted like this: What is this? This is cutting off the head of the Republic and of us.

All of Menemen is responsible for this, he says. On 23 December 1930, in Menemen, a reactionary incident against the Republican regime took place; although Kubilay Bey and two watchmen were martyred in the incident, within a short time the ringleaders were neutralised and then the trial process began. Supporting this was England. Yes. The one supporting this sedition is England. Go on. foreign powers, dark aims, those who mortgage their minds to the minds of those who betray the homeland are committing treason against this homeland. They want sharia, sharia. What is sharia? What is sharia, I ask you. Just as I say "the laws of the Republic of Turkey", sharia is also law, that is, Allah's law. We have some gaps in the law; sharia law has it. Like what? Look, now I'll tell you, like what.

Sir, An-Nisa Surah Where is it? Which one? Was it in Al-Ma'idah?

Cutting off their hands and feet. Al-Ma'idah, isn't it? 33. We've come here. Al-Ma'idah 33. Look what it says: the punishment of those who wage war against Allah and His Messenger and strive to corrupt the order of truth on earth is only that they be killed without mercy, or hanged, or their hands and feet be cut off on opposite sides. Now in this law, in this matter called the civil code, this law of Allah is not there. Nor is it in the civil code.

Here there was Fatih, he was turning money over. Eleven thousand years, so many months, so many days they sentenced him to. Eleven thousand years. This is mocking the law.

Such a law fits neither reason, nor logic, nor the duties of religion, nor our culture. This is sheer heedlessness. You know this man won't live that long. What kind of leniency is this? If this man has this crime, it's execution. You pull his rope, you finish him. As if in the world those telling you not to execute don't execute themselves, do they? Recently America hanged one, (?); in other states, isn't there? There is. So why not in Turkey? Because it's an inn open to all, that's why. To fix the inn open to all, Allah Almighty says this verse: Whatever you are, such rulers you bring over yourselves, He says. We have become such a nation that, outside the religion of Islam, having two thirds of the MPs, we can't bring in this death penalty; and then we shout "execution, execution". If we

are a Muslim state, we must also do what democracy requires. Democracy appeals to reason, and reason too appeals. Which democracy accepts 11 thousand years? Here you'll give him execution directly. This man, even if he were my father, I'd pull the rope myself. No idle talk. But — and now, in this case you commit injustice, give him 11 thousand years in prison; let the man eat and drink inside, enjoy himself. Like whom? Apo, for example: they've been feeding the man inside for years. And then: we'll raise Apo's flag, we'll erect Apo's statue. You feed the man there, of course the man talks like this.

In which state is there such a thing, the same as ours? Our laws now, are they laws? There are still FETÖ judges among us, still, still FETÖ prosecutors.

They've hidden themselves.

And they present themselves as staff of the state's power.

Now Tayyip Erdoğan's situation comes to my mind; let me give an example about it.

In his time they said to İsmet Pasha: My Pasha, the people can't find bread. My Pasha, the roads have become like this, broken. My Pasha, this has happened, that has happened. (?) What can one İsmet Pasha do? Now, for so many people, what can one Tayyip do? We love him, look. We truly love him. We're devoted. No flattery. We speak for Allah's sake. What can one man do?

Whom around him will he trust? All the men he trusted around him turned out (?). Turned out FETÖ, FETÖ. Take Davutoğlu, the same. Take Babacan, the same. I won't list the names of the others; all the same. Take English spies, the same.

What can the man do? The nation isn't a nation, that we'd all stand behind him together.

Yes.

And that's enough.

What does verse 46

say? We read the wrong version. Moreover, so that they understand it, so that they don't understand it, on their hearts a covering, so that they don't understand. What? So that they don't understand the Quran. But we sent it to the worlds, didn't we? To the worlds. And then "so that they don't understand". He puts a covering on their hearts and a heaviness in their ears. When you mention your Lord's oneness in the Quran: look, on the one hand your Lord, among people, look, when you mention unity and togetherness, say it like this: among people there is no discrimination, He says. What is this I said above?

(?) He is not of me. Astonishing. Can words that don't fit together be a verse? Can you call this a verse?

When you mention your Lord's oneness in the Quran, they, annoyed, turn back and go away. Whoever it is, we read it. Moreover, so that they don't understand it: what does it say here? So that they don't understand it, their hearts are closed and in their ears there are heavinesses. The people's. Allah did not close their hearts. He did not put a curtain in between. They themselves do not want it. When you mention your Lord's oneness in the Quran, address them anyway. Explain it to them too. They turn back annoyed and go away. We do not call to account anyone We have not informed. However much they go back when you explain to them, at least you will have made it heard. They will have dealt their own punishment with their own hands, He says.

That is the meaning of the verse. Otherwise, no one can ascribe attributes to Allah.

Yes. The wrongly interpreted part of this verse is here: moreover, so that they don't understand it, on their hearts a covering and in their ears a heaviness is put. The correct version: moreover, so that they don't understand it, their hearts are closed and in their ears there are heavinesses. This verse's footnote, in verse 45 we wrote it. We said: this verse's footnote we wrote in verse 45. As a repetition we are also putting the footnote of verse 45 here, it says. When people in the realm of lahut suddenly came to awareness, when our Lord, addressing people, said "I am your Lord", there those who knew our Lord and those who did not and the class of the muqarrabin were separated.

Those of the right, who knew our Lord, when the Quran is recited, listen with reverence as our Lord's word. Those who denied our Lord in the realm of the Hereafter and waited for the Lord of their imagination, according to the verse in which our Lord says these are lying unbelievers, these of the left go through distress when the Quran is recited. They don't want to listen; over their hearts, even though we don't see it, a curtain is drawn. The meaning of this curtain is that people, facing the recited Quran verses, become distressed and want to leave the place.

Has there been a live example of this in Turkey? There has. Where? In the Grand National Assembly. The leftists (?) the MP Kavacık, was she Kavacık? Her head covered. Kavacık, isn't it? Yes. Because her head was covered they threw the MP out. They took this. In fact, (?) not her, (?) hostility to Islam.

And at election time they take women with covered heads beside them and go out. And so they fall into the state of hypocrites. (?). Yes.

We're speaking harshly, it seems. Rights: whatever the truth is, we'll speak it. Whatever the verses are, we'll love them. We love the verses.

Surah Al-Isra, verse 48. Look what kinds of comparisons they made for you, it says.

That's why they have gone astray. They can no longer find a way, it says.

Whereas when it says they cannot find a way, it blocks all their paths. Here it is (?) more lightly. Look what kinds of comparisons they made for you. So they went so astray that, while in that state, they will no longer find the right path. While in that state. Otherwise, if they turn back, they will find it, because from a scholar comes a tyrant, and from a tyrant a scholar; from Islam to unbelief and from unbelief to Islam, there are those who turn. Yes. So those in that state, that is, in a rebellious state, cannot find the truth, those in that state; but those who repent rely on the truth.

Yes.

The wrongly interpreted part of this verse is this: That's why they have gone astray. They can no longer find a way. Correct: so they went so astray that, while in that state, they will no longer find the right path. Our Lord's mercy and forgiveness are abundant. Although people do not know how they will go to the Hereafter, without letting people sense it, since in the world people know nothing of the future: La gaybillah Allah. In this case it is impossible for our Lord to say definitively to people in the world: you are astray, you can never turn to the truth again. In this case, by always giving people hope, even though they are non-Muslims, to them too He says (?). If, knowing they are non-Muslims, in the world He were to say to them "you will never be reformed", then why would our Lord have sent us into the world? Our Lord, sending us into the world, for every person, without interfering with them, by their own will, approaching people equally, has them addressed through prophets and books, or through scholars.

So people, through the address Elestü bi-Rabbiküm, to our Lord, playing in the world like an actor the script of the covenant given, prove what kind of person they are.

There's a question here. A question has come. Guest Gül asks.

Blessed talks, Hodja. Everything in our destiny is in the direction we wished. Correct. When people come into the world, since they wanted what is written in their destiny, why are they saddened by what befalls them in the world? Or they fall into the expectation: if only He'd given me that too. While the things written in our destiny happen to us, does Allah always watch from outside what happens to people? Where is Allah in what we live through in our destiny? What is He doing? For example, in the Battle of Badr Allah helped the Muslims. Wouldn't people say about such help: if only You had helped us too?

Did those defeated during the battle wish to be defeated?

Now here, to understand this, one must know very well what destiny is. Verse 172 of Surah Al-A'raf one must know very well. What are you saying? Since people, when they come into the world, wanted what is written in their destiny, why are they saddened by what befalls them in the world? Everyone has a faith in Allah Almighty.

Faith consists of seven divisions. These are the states of the nafs. Nefs-i emmare, nefs-i levvame, nefs-i mülhime, nefs-i mutmainne, nefs-i raziye, nefs-i marziye, nefs-i safiye. Nefs-i emmare eats and drinks and says "I'm a Muslim". Neither prayer nor supplication. "Look at my heart," it says. "My heart." It throws itself into the middle of paradise. When a calamity comes to it, it erupts. "Did I deserve this?" it says. That kind of Muslim. But its degree is very low. Nefs-i levvame: when a calamity comes to it, it too says a little (?). In the end it falls silent. "This is your destiny," it says.

Nefs-i mülhime says: at every moment I made a mistake, and my Lord gave us this. What does nefs-i mutmainne say? My Lord does not put on my back a load I cannot bear. All the way up to nefs-i safiye, everyone submits their own wish to Allah according to their degree of faith. Now, the rebellion of nefs-i emmare, and nefs-i safiye, nefs-i raziye, nefs-i marziye submitting to Allah: are they the same?

If you asked me: what do you do in a calamity? If such a calamity came to you, what would you do? If a heavy calamity came, what would you do? Look, I'm saying this from my heart. Allah is witness. If He put me inside a barrel full of needles and rolled it round and round there, my Lord has His reasons. My Lord did not create this realm to torment people, I'd say. I accept whatever comes from Him. I'd even fall into prostration there.

Could you do this too? Sometimes when I go into prostration I don't want to rise. Why? Like a slave.

Nothing: all paradise and hell are wiped away. Only Allah, and I prostrating at His feet. The universe is wiped away in me.

If only the whole world passed like that, if only life passed like that. Will you be able to feel this feeling? Within such feelings, Allah Almighty puts on no one's back a load they cannot bear. These fall under the degree of faith. What you described. These events too are a cycle of events that will happen. This realm has been programmed. Everyone will carry on their game within this program.

Hodja, I heard somewhere: If a person knew their worth in Allah's sight, they would say "the dominion is mine", it says. If this saying is true, what does it mean? You won't hear that from just anywhere. I said it. If a person knew their place in Allah's sight, that is, today the dominion is mine alone. No one else's. It's mine. That is, Allah Almighty creating people very sublime and making the human an addressee of His essence, being the friend of the Owner of the worlds. So the dominion is yours, and the realm is yours. Allah does not hurt His friend. And His friend does not hurt Allah.

Yes.

These are deep things.

You carry on your way. Dealing with such matters, you'll lose your time.

Even if you try to understand these and do understand them and don't act on them: two sins. But if, without understanding, you pass over it, neither sin nor reward. If you hear it and are moved, you still get a reward. Yes. So struggle with your nafs. Continue your worship. Don't leave Allah's path. Don't leave goodness. Don't leave your charity. Don't stop helping as much as you can. Don't stop speaking kindly to people. Don't be hurtful like me. Yes.

We have ended our lesson here. We stopped at verse 54 of Surah Al-Isra. Let me tell you the page. You always give the pages as you know them yourself. You don't give them according to this. Page 225. Stay well, may you be entrusted to Allah. Lillahi Teâlâ el-Fâtiha.

Amin.