Talk of 28 October 2023

Let him come to the arena, oh my dear, let him come to the arena, oh, to the soul, the soul that hears Allah, who has the watch, who has the watch, to the soul that hears Allah, the soul, who has the watch, who has the watch.

(?) within me, my dear, (?) you with my ear. (?) (?) breath, Allah is enough (?) (?). (?) breath, Allah is enough (?). (?) died twice, (?) heart with his ear. Ahmet (?) you, and you again (?). O (?) with chanting, (?) (?) knows. O the lover's (?) worship, Come (?) (?).

Assalamu alaikum.

Good evening.

There is a question here. First let us answer our question. Well.

First let us find the questions here.

Guest. Guest. Guest Ömer Sefa.

Yes. The guest (?) says. Well, assalamu alaikum, Hodja. In the months of Ramadan, approximately every 22 lunar years recurring, and for 4 years without interruption, in the months of Ramadan, in the middle and at the end of the same month, lunar and solar, or at the beginning and middle, solar and lunar eclipses occur. When we go back into the past, World War I, World War II, even the 2003 occupation of Iraq, Hijri 1424, and finally the occupation of Gaza by the cursed, vile apes, the occupiers, Hijri 1445, took place within the four-year lunar and solar eclipse series.

When we look at the history of Jerusalem, at the first captures by great states, when we examine (?), the Sassanids first taking Jerusalem from Byzantium in 614 AD, Islam's first time, with the Islamic armies under the command of Umar (may Allah be pleased with him), in 636–637 AD, that is, in Hijri 15, the year the letter of safe conduct was given, the conquest of Jerusalem, and the British occupation of Jerusalem in 1900 AD — in general, these changes of hands, within these four years, at the times of the Ramadan lunar and solar eclipses, took place. And now, as a world, beginning in 2024 and ending in 2027, (?), a new lunar and solar eclipse series we are entering.

In Surah Al-Isra, verse 7: 'When the last promise comes,' says Allah, Lord of the worlds, Jalla Jalaluhu. My question was this, Hodja: God willing, has the time of the last promise not now come? 'May Allah be pleased with you in advance,' he says.

Let us say this first.

Every person has knowledge in a certain field. They have knowledge in different fields. Past events in history are already written down.

Events like these are a matter for historians. These are written in books. They are of no use to us at all. They are of use in this way: if we read, we learn what happened and what did not. But the past is past. Only, by gaining knowledge, the people in the past, with what they did, their oppression or their being insulted — what effect does it now have on you, on the degree of your faith? Because it is in the past. That depends on the person's own feelings or on their covenant. In this case, such words or writings, up to this point, do not concern us. They should not concern you either. Because it is not knowledge.

You have read it and written it here.

Here at the end you have a remark.

That is the exception. What are you saying? In Surah Al-Isra, verse 7: 'When the last promise comes,' says Allah, Lord of the worlds, Jalla Jalaluhu. My question was this, Hodja: God willing, has the time of the last promise not now come? 'May Allah be pleased with you in advance,' he says.

Now, 'the last time' comes to roughly the same meaning, but in Surah Al-Isra it says this about the past. In the past. Look what it says. Let us read this part. Well. The seventh verse of Surah Al-Isra. 'If you do good, you do it for yourselves. And if you do evil, you again do it to yourselves.' Yes. What a person does to himself, the two worlds together could not do. 'Then, when the time of the other punishment came' — the other, that is, they were punished in the past. 'And when it comes in the future too, so that they may disgrace you, as they entered before, they will again enter the Masjid, the Temple of Solomon.' That is, they will plunder you a second time, it says.

Well. 'And they will utterly destroy everything they lay their hands on.' They will be set upon you, it says.

Here it does not say 'at the end'. Such an event will appear again. But when? Its time is not known.

Here we understand this. The first time, they were ruined. They were disgraced. And finally Allah Almighty says in His verse as follows. The Jews, under the command of the believers, under their state, have the right to live, it says. (?) their founding a state is already one of the signs of the Day of Judgement.

Now there is another thing they have made up. Now this is outside our lesson, it comes in here, but it is a little outside your question.

Now they have a story they made up. Isaiah, they say. They call him a prophet, I suppose, Isaiah.

They link his miracle to Greater Israel (?). Miracle, Isaiah. Israel (?), the Israelites will, well, rule the world. They dream of a Greater Israel. Isaiah, they say, said so. That is, the prophet said so.

In (?), Joshua (peace be upon him).

A prophet says nothing outside Allah's command.

So are they lying? Saying the prophet said so. We will prove with a verse that they are lying. What does Allah Almighty say? 'You changed the verses for gain, for material things.

And what Allah did not say, you said with verses: Allah said this.' They changed the verses. So Allah Almighty gathered the Torah, the Psalms and the Gospel with their true verses, the four books, in the Quran. The Torah, the Psalms and the Gospel are all in the Quran. The prophet called Isaiah did not say such a thing, and would not. They are liars, because Allah Almighty says those who deny Allah are lying unbelievers, He says. And besides, they are a cursed people; because they are cursed, they are the fitna of the earth, and they are people created to drench the earth in blood, or born into the world for it.

In this case, I do not know whether the time has come or not, but I can tell you one thing.

According to this verse, it is the beginning of their end.

Though they seem victorious, against a handful of unarmed people, without cannons or rifles, and against children, they bear down, wretched people trying to look strong and mighty, and by a handful of people they are driven back in their ground operation.

Such cowardly and wretched people. When they take certain powers behind them, and those powers likewise draw strength from one another and celebrate among themselves — but the sound of the drum sounds pleasant to them among themselves, while outside, like a drumstick on their heads, blows come down. That is why Tayyip says a fine thing. Give up this ambition. A fine word. Otherwise, perhaps the end will be at our hands. Perhaps at the hands of those after us.

Allah knows best. Because Allah Almighty has not told us its date.

In this case. Then, to our guest brother, member 458, I say this. I say: always speak to me from the verses; history has come and gone, we read it, of course; against the oppression done to our brothers we feel resentment toward them, or for the good deeds done we feel friendship and love toward them, but toward Muslims, not unbelievers, because with unbelievers no friendship is made. 'Do not take them as friends,' according to the verse. If you are looking for a friend, the friend is only Allah. Look what it says. (?) Allah when you look for it, the book gets jumbled.

When I say the friend is only Allah, in Surah Al-Baqarah, verse 257, it says this. 'Allah is the friend of people.

He brings them out of darkness into light.

As for those who deny, their friends are the taghut. They take them out of the light into darkness. These are the people of Hell. They will remain there forever.' So when it says Allah is the friend of people, you could have asked me something like this about this verse. Nobody asks. Because you do not yet have the knowledge to tell the verses apart. Look what it says.

'Allah is the friends of people. The friend. He takes them out of darkness and brings them into light. As for those who deny,' it says, 'their friends are the taghuts.' Now here Allah Almighty both says He is the friend of people, and says the friend of those who deny is the taghut. Here Allah Almighty says this. 'Among the people I have created, I make no distinction between any of them, and I do no injustice. Whoever becomes a friend to Me, knows Me as Lord, knows there is no other god besides Me, believes in all the prophets, knows the four books, and worships Me with a (?) heart, I am his friend and he is My friend,' He says. 'And whoever on earth, although I make no distinction among people, denies Me, then,' He says, 'his friend — he has denied Me.' He has denied Me.

He removes Me from friendship. He takes the taghut as his friend.

If he later comes to his senses and abandons the taghut, and returns to Me again, 'My door is open,' He says, 'he is My friend.' You will prove the beauty of life with verses — good. Otherwise, reading past it, saying the friend of unbelievers is that one too, and moving on, well, it is not like walking on a straight road. In the seventh verse of Surah Al-Isra too, Allah Almighty says the same. In the 7th verse it says this: 'If you do good, you do it for yourselves; if you do evil, again you do it to yourselves. Then the other punishment,' it says, look, the other punishment, 'when the time of the other punishment comes', that is, later, at the end — at the end it happens; that is, when we say 'the end' it carries the meaning that it happens close to the Day of Judgement too.

If we remove this word 'end', how well it says it: 'when the time of the other punishment came' — when, it is not known. But if you say 'the end', it becomes certain that it will happen at the end of time. But this will come about before the end of time.

If you ask me, 'Hodja, can you estimate its time?', I will give you a rough estimate.

40 years (?). Take the time of Kutbul Hattab (?). 10 years have passed, or 5 years; he accepted the time of Kutbul Hattab (?). 5–10 years. What does that make? I am speaking roughly. 50 years. This will come about within 50 years.

After that, the Mahdi will come.

The Mahdi, together with Jesus, will reign for 40 years. 40 years.

What does that make? 90 years. If we add 40 to 50, 90 years.

And for 40 years, it says, the world will rush to its end. That is, the Prophet is the Mahdi himself. And after the Mahdi passes to the hereafter, he will taste death a second time. And his body will not bear witness about him in the realm of the hereafter. Because while in this world he will have been raised twice and made to die twice. And these verses are deeper. As for those, you (?). Getting there needs a lot of knowledge. Here, the Mahdi and Jesus will reign for 40 years. After they too pass to the hereafter, after they taste death, the world, it says, rapidly, 40 years later, will bring about the Day of Judgement.

It will go to its end. What does that make now? 50, plus 40 is 90, plus 40 is 130. The year 1444, 1470, 1475. Now there is a proverb. 'Do not set out for 1500, do not reach 1600.' The end of the world will come within about this much time anyway. Yes.

But within fifty years at the latest — ten years later it may happen, twenty years later, thirty years later — it will happen.

My strong estimate is that there is a little more for them. When I say my strong estimate, I am saying it based on something.

The Mahdi will appear at the time when weapons do not fire. What does 'the time when weapons do not fire' mean? The sun's (?) rays are erasing the magnetism at the North Pole. As long as the North Pole's magnetism is erased, people's compasses will go astray, missiles will become useless. 'They fight from behind fortified strongholds,' says Allah Almighty, 'do not fear them.' Those missiles, cannons and rifles behind those fortified strongholds will stop working. 'Keep horses,' says Allah Almighty. How well He says it. Keep horses.

According to these verses, the time when weapons do not fire, of the Prophet (?), will correspond to the situation fifty years on that I mentioned. Anyway, every year the world spins on its own axis a few seconds short. As it spins short, what does this mean? The North Pole's magnetism being erased, the South Pole's magnetism staying fixed, and because the South Pole constantly repels like poles, the diminishing North Pole's magnetism — its turning slows down. A time will come when, at the zero point, the sun will set in the west, rise in the west, that is, the world will turn the other way. Actually it now turns the other way; the world turns counterclockwise.

Later it will turn clockwise, that is, from where it set, well, the day will rise again, and after that, within forty years, the world will rush to its end. Now presumably, roughly, when their end comes can be estimated. According to this, within this much time, this state — no, the cursed nation will vanish. Because they know this too, they keep pressing on. (?) frightening those around and making itself seem strong.

Look at a balloon: inflated, it flies in the air. This is like a balloon.

One more person says: 'Assalamu alaikum, Hodja. Why are the revelation dates of the suras and verses not written in the Quran? Is there such a record we can reach?' Such a record you cannot find; and if you do, people will have said it by their own estimate and reasoning.

Why can you not find it?

Let's say the Prophet is coming from Mecca to Medina al-Munawwara; on the way a verse is revealed. The verse is revealed on the way.

A certain part of that sura at another time, another part of another sura. Either while the Prophet was resting at home or on a journey, the suras were revealed. Once, even, when a sura was revealed — I cannot remember now which sura — 'I thought even the camel would collapse from its weight,' he says. That much weight comes. Their dates are not known. Which sura, how many verses of which sura were revealed when, which sura was completed with which suras and verses — later they gathered it and brought out the Quran in its original. But no one can tell you anything about the dates; and if they do, they will say: going from here to there, this came. That is all, in history, in the past.

Therefore, on which date all the suras were revealed is not known.

Well. Here is another question. 'Hodja, my other question: while reading the translation, confusing me, making me read again what I have read once? There is a matter that causes this? As an example, I would like to ask about Surah An-Nisa, verse 64. There are addresses there speaking of Allah, of the prophets, or saying 'to you' — there are. Who is telling about whom? I get confused. I apologise for my question. Forgive me if I have wronged you. May Allah be pleased with you.' Now let us look at Surah An-Nisa, verse 64. He is right.

Because there are many of these (?) in the Quran.

People whose minds work, people who read to learn, when one verse contradicts another, cannot tell which is right. So, is that right, is this right — the person falls into something. Into doubts. And in this situation, many of the young people drifting away from Islam turn either to atheism or to deism. Yes.

An-Nisa, Surah An-Nisa, 64: 'Every prophet, by Allah's permission, We sent only to be obeyed.' True. Why is it true? Because Allah Almighty's command is that the prophet makes Allah's command known to people. Whoever does not obey the prophet, (?) Allah; whoever does not listen to his command has not listened to Allah's command. Prophets have a particular trait: outside Allah's command he calls no one to himself, does not say 'come to me'; he always makes Allah's commands known. 'If they' — that is, people — 'when they wronged themselves' — that is, they, people, when they wronged themselves. How do they wrong themselves? By not listening to the prophets' commands, by not recognising halal and haram, by violating people's rights and laws.

Yes. 'If they, when they wronged themselves, had come to you and asked Allah for forgiveness' — how fine. He fears Allah and says, 'I have sinned', comes to the prophet: 'How is the repentance for this? How do I get free of this sin?' he says (?) — how fine. Allah's door of repentance exists, it is open. 'If they had asked Allah for forgiveness, and the Messenger had asked forgiveness for them' — had said 'O Allah, forgive them' — and the Messenger is Allah's envoy. When the envoy asks something of Allah Almighty, He does not turn down His envoy's wish.

'Had the Messenger asked forgiveness for them, they would have found Allah most forgiving, most merciful.' Now, 'I would like to ask about Surah An-Nisa, verse 64,' he says. 'There are addresses there speaking of Allah, speaking of the prophet, and saying "to you"; who is telling whom?' So my Erdem 19, it says — to the guest I want to say this: to be able to know the verses, first, to a perfect guide, a murshid-i kamil, that is, one who explains the verses — and when, in the verses, you are confused like this: 'Is this right? How is this?' — if you said that to your teacher, and your teacher explained these verses to you the way I explain them, you would never be confused.

Isn't it fine here? It says it all plainly here. Let us read it again. Look what it says. Surah An-Nisa, well, the noble verse 64.

I am reading it again. 'Every prophet, by Allah's permission, only to be obeyed did We send.' How fine. Obeying the Prophet is obeying Allah. Because the prophet says nothing outside Allah's command. Nor does he invite anyone to himself.

'If they' — they, that is, people. How fine. 'If they,' those people, 'when they wronged themselves' — how well it says it. That is, people, those people other than the prophet, 'when they wronged themselves, had come to you' — that is, to the prophet — 'and asked Allah for forgiveness' — and the prophet, the envoy, he too, what will he do? He will pray to Allah Almighty. I lived something similar to this. One day my Lord told me: 'When you are in distress, say such and such.' That is, He made the Greatest Name, the Ism-i Azam, known to me.

And I did not know it was the Greatest Name. The next day I told two people.

That night the Prophet (peace be upon him) came. 'What have you done?' he said. 'Messenger of Allah, I have done nothing.' 'No,' he said. 'I,' he said, 'said what Allah said,' he said. 'Come,' he said, 'let me pray to Allah and have you forgiven,' he said.

I followed after him. We came to a place. (?) there was a glass around him. Inside, he opened his hands and prayed. I was saying amin from outside, but I could not hear what he was saying inside.

Then in the morning I said to those two people: 'I told you something yesterday. What did I tell you? I have forgotten,' I said. 'Do you remember it?' No. 'What did you say?' they said. It had been erased from memory.

Yes. The same verses. Those who cannot live them hardly understand these.

If Allah has given you wisdom on the verses, He raises you in the essential places of the verses. Just as (?) finished it here in a few words. What is it, supposedly? Allah's willing, supposedly. What else? Allah (?) would do such and such, supposedly. What else? Well, Allah does not guide the unbelieving people, supposedly. What else? Well, that jinn and humans, for Hell, He created. That He created many humans and jinn for Hell. Five or six superstitions like this — these people, saying 'I know Arabic', have written superstition upon superstition.

And Allah Almighty makes some essential points of the verses known to the person He gives wisdom, and thus He explains to them the questions people will ask. Yes.

We are coming to it. Let us see if there is another question. 'Assalamu alaikum,' he says. Wa alaikum assalam. 'I wanted to ask something. Why did my Lord create this universe?'

A very good question.

This question of yours I wrote in Surah Al-A'raf, in the footnote of verse 172. Look, let me read it from here.

Well, Al-Ma'idah — come on, come on. Surah Al-A'raf. Surah Al-A'raf, well. 173, 172. Look, I asked something deeper than your question: why did Allah Almighty create us, where were people created in the realm of the hereafter, why did He make a covenant with people; why did our Lord, who made a covenant with people, although He knew what people were, without putting us there into Paradise and Hell, send us to the world? Your question is in this too.

Your question — this footnote, footnote — the footnotes on the wrongly explained ones are here. If you read this, you will understand, but I will tell you briefly about this. First let me finish your question, and then.

'Why did He create this universe? What is the reason He created this infinite universe?'

Let me say your questions briefly like this. Then we will move on to explaining, inshallah.

Allah Almighty — what is He? 'I am the First,' He says; in the beginning, that is, before Him there is no (?); His essence is one too, He says; self-subsisting by His essence, not created by anyone, well, and since He was not created by anyone, in the sense of existing by Himself.

What does he say, anyway? 'Why did my Lord create this universe?' Well, our Lord, being alone, a treasure. What treasure is this? A treasure of money? A treasure of gold and rubies? No. A treasure of knowledge. He willed to be known.

That is why He created the human being. And He created the human being first of all. Because before giving from His spirit to the Prophet, from His light He created the light of the Prophet. From his light He created this universe. He created the heavens, the earth and what is between them.

He gave him from His spirit. From his spirit He created the spirits of the prophets. From the spirits of the prophets He created the spirits of their peoples. Why did He create? He created so that His essence would be known. The human being and this universe. The rest are details.

Like what, Hodja? Details — the angels are details too, the other creatures are details too. Why details? Is there a verse about it? There is: the human being is ashraf al-makhluqat, the most honoured of creation. So, being the most honoured, if He gave the human being a particle of His essence, if He made the human being His own addressee, there is no being more (?) than the human being.

In this case, the world — for example, He sent us to the world. There are so many creatures.

Why did He create these creatures? He created these creatures to clean the world.

The lack of a single creature in the world turns that place into a dump, filth and stench. Do you see? An eagle swallows this many bones. Where does the bone go? Bone, bone, it swallows the bone.

To the world — He created nothing in the world in vain; all creatures clean up after one another.

Now let us move on to those parts after saying this much. 'What is the reason He created this infinite universe?' he says. Well, He created it so that people would know their Lord. That's it.

'In nothingness, what is the reason for creating the universe?' 'Within nothingness' — what does he say? 'In nothingness, the reason for creating this infinite universe — what is it? Within nothingness, He was still there.' True. There is no nothingness. If Allah exists, Allah is in nothingness too. Allah is in existence too. He created nothingness, and He created existence. You cannot make anything from nothing, nor make anything into nothing.

'He was everywhere.' True. 'Everything was Him.' That is true too. Why did He create? He created so that His essence would be known. Because He gave the human being a particle of His essence.

What is the name of that particle? The name of that particle is spirit, ruh. Spirit. It is not Gabriel, which confuses you. Gabriel was created from light. The wretched ones who call Gabriel 'spirit', who are unaware of the knowledge of the Quran, and people who ascribe attributes to Allah, who call Gabriel Allah, who call the Quran Allah, well, who call Jesus Allah — the people of such a mindset, in this situation, do not know what the spirit is. 'Do you know, Hodja?' I know a little, one level above what people know. If you said to people — people, let me tell you that level above. What is there in people?

In people there is the spirit, which is not in the universe. Nothing in the universe has a spirit. As some sophistries put a spirit in cats, dogs and plants — they have no spirit. Let me tell you a verse. 'They ask you about the spirits. Say: It is a command of my Lord. You have been given only a little knowledge about it.' There, a little knowledge. The universal spirit is Allah Almighty; the particular spirit is the human being. Universal spirit, universal will; particular spirit, particular will. That is why will is twofold. With His own will, whatever Allah wished, Allah gave that person, within his own will, his desire and wish, and wrote his destiny.

That is the human being He took as His addressee. These are deep knowledge. If you want to study this, you need to know many verses here. Let me explain these parts to you on the surface like this, and move on. Let us see what else he says. 'When He willed to be known — why?' he says. 'Wasn't everything Him already?' For example, let us say you are alone.

You want to have a child. You get married. You get married. You have a child. Well, you exist already. What need is there for a child? But you will sit with him. You will share your heart. You will talk. Allah Almighty, besides His essence, has no need of wife and children; He gave of His spirit as a particle to people; from that particle He created people, and look how beautifully He keeps company with them, talks with them. Now, you — with your freedom in your hands, if I put you in a house, a palace whose edges are of gold (?), whose walls are of ruby, whose curtains are of satin — if I sat you in such a palace, but no one will come in to you.

And the palace has a view, and what a view — sea view, forest view, desert view, on top of such a hill. How long would you want to stay there?

Without people, all alone.

Don't take this any deeper. Think a little. Decide for yourself, from your own conscience.

'He willed to be known, but why? Wasn't everything Him already? Wishes arise from needs. He needed nothing. So why did He create? He did not even need to use His attribute of creating. He had no need of Muhammad, of angels, or of servants. When there was nothing, not even nothingness, He was. So why did He create?' Always the same question. I have already answered your same question with an example. Suppose you were the owner of this universe — you are the owner of the universe. I'm talking about you now. Put yourself in our Lord's place — God forbid. There is no fault in such a comparison. You created the worlds. You have the ability to create everything.

Creating is not hard for you. And so you do whatever you want. You fulfil every wish. So wouldn't you want to be known? Wouldn't you want, by being known, over people or over those like yourself, to be a head and command, to feed them and give them drink, to talk together with them, to make friends with them — wouldn't you? Yes. That is why Allah Almighty, in Surah Ta-Ha, verse 134, says this:

'Had We destroyed them with a punishment, they would have said this.' What does this mean? Those unbelievers — had We thrown the rebels into Hell. They would have said this. That is, this is deeper (?); let us move on now. In the realm of Lahut we saw Allah Almighty. But because He manifested Himself to us exactly in human form, because He manifested in human form, those seized by pride and arrogance did not believe. They waited for the Lord of their own imagination. But those who used their reason — as Allah Almighty says, 'Do you not use your reason? Do you not reflect?' According to the verse, those who obeyed Allah were divided there into three groups.

What does it say? (?) upper class. Those of the right, those of the left, and the class of the Muqarrabun. They were divided there. It says all of it. Without knowing the Quran, without reading the Quran in this way, or without gaining knowledge about it, you ask questions like this. You ask well, but while asking these questions you also need to read the Quran a bit. You need to read your own book. Questions like this come to your mind. When questions like this come, you need to ask about that verse, or the verses that do not sit right with you. For people have explained them according to their own minds.

In the Quran there are more than six hundred verses explained with superstition. But the verse is not superstition, look. Verses explained as superstition. Verses explained by ascribing attributes to Allah. Now let us come to Surah Ta-Ha, verse 134. There He says: We knew you. You are for Hell, you are for Paradise. But because you saw Me there in human form, you could not believe. 'Had You sent me to a realm of the unseen, how I would have worshipped You there!' 'Had You sent books with prophets,' they say, 'we would have worshipped You there.' That is why He created this realm. Allah Almighty is free of deficient attributes.

'You saw Me here and could not recognise Me. Now I will send you to a realm where My essence is not seen. But whatever covenant you gave Me here became your destiny. Your character is like this too. In the world you will do the same,' He says. Yes. Here we prove what kind of person we are. The guest asked very good questions, but these are very deep questions. That is, questions where much must be explained, one must learn from many verses, and then be reassured. Good. Yes. We are coming to our lesson, inshallah. Let me see if there is another question. No, no other question; we are coming to our lesson. One more has come: 'Assalamu alaikum, Hodja. Since the jinn will also be held to account, if some of them too will enter Paradise and Hell, should I take it that they too have a will?' he says. 'Then do they have a spirit?' They have no spirit.

In the verse Allah Almighty says, 'We created them from a pure flame.' Had He said back then, 'We created them within frequencies,' no one would have understood it. So when He says a pure flame — just as we, by phone, with people at the other end of the world talk within the same two hundred seconds, they too go around the world in two hundred seconds, three or four seconds. They are that fast. In this case they too will be called to account. For a while, for a while. Just as animals vanish, they too will either be put in a separate place — not Paradise. Or else there they too, the good among them, for a certain time, after enjoying themselves, will vanish too.

'How do you know this?' you will say. In the verse Allah Almighty says this: the houris in Paradise, no jinn has even touched, He says. So it is forbidden for jinn to enter Paradise. Jinn cannot enter Paradise. Perhaps they have a separate place. They will stay there for a certain time and in the end will cease to exist. Yes. Because everything other than the spirit will cease to exist. Only humans will be everlasting in Paradise and in Hell. Together with Allah.

There is one more question. Member Bülent says: 'Hodja, the unbelievers will enter Hell, but they too have a particle of spirit. Our Lord, the particle of spirit from us (?) — does it enter Hell? I kiss your hands,' he says. It does. Now, there is a child that is from you. If the child suffers, if his hand and foot are torn off, (?) you would be saddened, but you would not feel that pain as the child does.

So then, because they rebelled against Allah, they will enter Hell and remain there forever. Otherwise, that spirit of theirs suffering there — 'Does the particle of spirit from our Lord enter Hell?' When you ask that, it enters easily, and when it enters this Hell — you want to say this: since this spirit is from Allah, does Allah suffer too? It has separated from Allah. Just as a child comes forth from your body, exactly like this. The spirit is like that too. For example, in a drop of semen there are seventy, eighty thousand human cells. Seventy, eighty thousand. A particle, too, in a small drop of water — 'a despised water,' it says, like that.

Is Allah Almighty, from a particle of His, not able to create so many billions of people with that knowledge of His? Just as those human particles separate from your body, the spirit too, of Allah Almighty —

our last words froze. Let me say it once more, slowly. This froze, froze again; when it first opened it opened a bit slowly, now it has come. Has it come, for instance? Now it has come, yes. At one point it froze; we closed it and opened it again. Let us again sum up the words about spirits (?). Well, when spirits enter Hell, its pain is its own. And after burning there for many thousands of years, it says, as logs of Hell, as logs of fire they will remain, it says. Logs of fire. That is, their nervous systems are removed, and since a log has no nervous system, the log just keeps burning. It feels no pain. They too, after a certain time, that is, many thousands of years (?) — if a thousand years here are like one day there, think of many thousands of years there.

An eternity, that is. So, of the people who, without saying the testimony of faith in this world, pass to the hereafter, the end is that of those who, after burning for many thousands of years, remain as logs of fire — that is their end.

Yes. This world is a guesthouse. Here — we were created in the realm of Lahut; with Allah Almighty, at the address 'el estü bi Rabbiküm', when He said (?) your Lord, we made a covenant there. That covenant of ours was written for us as destiny. The manifestation of Allah's attribute of divinity. That is: 'Here you saw Me, but perhaps you could not believe. Well, I will send you to the world. I will send you to a realm where My essence is not seen. There I will send all of you prophets and books.' That is why it says believing in the unseen here. Believing in the unseen. 'Believe in Me. Know that there is no god besides Me.

And be grateful for what I have given. When you return to the hereafter, spirit, nafs and life are one. Bodies are separate. As spirits, as spirit and nafs, you will come into My presence. And your bodies will, about you, intercede — no, what do they call it? bear witness.' Someone sneezed, and it all went from me. I get confused. Because what comes is spiritual (?); once it is lost, it is gone. Yes. Witness: the body will bear witness about the spirit. And according to the verse, 'We raise you twice and make you die twice.' Who is playing with the doors and (?) windows there? Look after your children.

Bring the children. Look after your children. While I am teaching here, even a fly striking affects me. Yes.

Yes. According to the verse 'We raise you twice and make you die twice', the bodies' first raising is in this realm. Their first death is also in this realm. The second raising is in the realm of the hereafter. At the second raising, after the witnessing is over, 'you are being returned to the One who created first,' it says. There it will taste death a second time. As spirit, nafs and life, deathless, we will remain in Paradise and Hell. Yes. Stay well. Lillahi Teala'l-Fatiha.

Amin, O Lord.

What is he saying?