Talk of 20 January 2024

From now on I'll go in the right order.

Let's see where we left off. Which page? I'll tell you, Hodja.

Hodja, Surah An-Naml, verse 87, we stopped at its footnote. What page? Page 273. Yes. Page 273. What's this one? 173. We have another 100 pages to go. A bit more, Hodja. 253, 273, this must be it. We did one. Yes Hodja, that's the place. All right. Isn't it Surah Ash-Shu'ara? No Hodja. Surah An-Naml, 87. verse. Is An-Naml after Ash-Shu'ara or before it? After, Hodja. We did Ash-Shu'ara afterwards, Hodja. We did it, didn't we? Then this change, I'll go along doing this now. Pardon? We passed Surah Al-Qasas. We passed it, Hodja. Sir, let me tell you.

It's still going (?). We must have passed Surah Ar-Rum. 289. Surah Ar-Rum.

Did we pass Surah Saba? Hodja, we never did those parts. We didn't. Let's look here. Let's look here. Surah An-Naml? Surah An-Naml, Hodja. Surah Ibrahim. Surah Al-Qasas.

Hodja, after Surah Ash-Shu'ara. Surah An-Naml comes after Ash-Shu'ara, Hodja. Is that so? Surah An-Naml is here. Which verse? 87, Hodja. Eighty-seven. On page two hundred seventy-six.

Two hundred seventy-six. Three hundred eighty-one. Two hundred eighty-five. Two hundred seventy-six. Here. Yes Hodja. The eighty-seventh verse. This is the new one now. It came from, from Ankara. This is the actual edition. This is here now. We had done the old one. The old one is dead. We'll do it again up to here. All right Hodja. Take a note of this place, give it to me, write it on a piece of paper. From now on we're doing this. All right Hodja. 276. Have we started, I wonder? The broadcast. Is the broadcast on? I'm checking right away, Hodja. Let me see.

Yes, is the broadcast on? The broadcast is on, Hodja.

It says we stopped at Surah An-Naml, verse 87. Are there questions? Yes, Hodja. Can guest, Hodja, it says. Hodja, there's one above. There's one above. There are more. "Peace be upon you, sir," he says. "Can you explain the mount of the soul, after the mounts of reason and faith?" "Sir, may Allah be pleased with you," he says. After the mounts of reason and faith. Who is this? A guest, a guest is asking me. He's asking about the reason of the mount of faith. Yes. He's asking about the reason of the soul's mount. What does he say? After the mounts of reason and faith. "Can you explain the mount of the soul, sir," he says.

Let me explain to you reason, faith and the mount of the soul too.

We've explained it a lot, though. A lot. When we repeat what we explained, it will be understood better with these questions.

Allah Almighty created us in the realm of lahut. It always comes back to that. The reason in our souls we call aql-i maad. What do we call it? Aql-i maad. The reason of the soul. Because there is no body yet. Allah Almighty is going to speak with us.

How does He speak with us? His first speech: "Alastu bi Rabbikum." I created you. So whoever believed mounted the mount of faith. With aql-i maad. That there is no god other than Allah; if there were, he too, sir, would say "I created all the people created here" sir, he would not let Him make it known to him, he would come too. He did not come. So the One who created us is Allah, the God before us. This is the mount of faith.

What did aql-i maad do? "Do you not reflect?" "Have you ever reflected?" That's what the verse comes to. It reflected. It knew its Lord. There the three parts separated.

Your question is outside those three parts. Now we're coming to it. To the mount of reason. They're asking about the mount of reason, aren't they? The mount of reason. Allah Almighty created our bodies. He said, about Adam (peace be upon him): when I breathe into him of My spirit, prostrate to him. And with a second creation we put on the garment of the body. The reason that runs the garment of the body we call aql-i maash. What do we call it? Aql-i maash. Aql-i maash. Aql-i maad is the reason in the soul. Aql-i maash is the reason in the body. The reason in the body is a reason that will provide its livelihood in this world.

And aql-i maad is a reason that knows there is not even any god other than Allah and that guides the mount of faith.

I suppose this part is understood. If he asks further, we'll explain more when he asks. I'll ask about the mount of the soul too. The mount of the soul. The mount of the soul. The mount of the soul is, when Allah Almighty created the body of our father Adam, these bodies you see are the soul's mount. A verse for you. "When you come into My presence with a driver," He says. To whom is He saying it? He's saying it to the body. Who is the driver? The soul. What has the soul mounted? The mount of the body. Just as Yunus Emre said: "I put on flesh and bone, I appeared as Yunus," he says. We too put on flesh and bone.

Our soul has mounted our body, which is our car, and drives it.

With death we will leave the body. "Every soul will taste death." Soul, nafs and life are one. Look what He says: "Every soul will taste death." Death is upon the body. "Your return is to Me," He says. That there is no death upon the soul, that it leaves the mount of the body and returns to our Lord, He says in His verse. All of it verses. Yes. Is there more above? Let's look at that. We did the ones above, Hodja. We did them, Hodja. We did the ones above, Hodja. We did, didn't we? Yes. Now are we going down from here? Below, (?). There's Can, Hodja. Can.

"Hodja, I am twenty-four years old. I became Muslim three days ago. Is there a Turkish translation or tafsir you could recommend to me?" There is. I have a tafsir. I'm not saying this to sell it.

I'm not advertising either.

We have a book that explains the meanings of the verses that are upon the truth and tell the truth, by tafsir itself, that is, by explaining, a tafsir. But you won't find it. We'll give you an address. From that address they'll either give it to you as a gift, or for money, by paying for it; it's eight volumes. You can get those eight volumes. If you want a translation, a translation, a Turkish translation, the translations of the verses, we can send you that too. If, as it happens, for the footnotes of these errors, the verses which were opened wrongly, their correct form with each other, with verses, with confirmation, we published the footnote book.

Why are the errors wrong, according to which verse? We wrote the footnotes for these. We can send you one of those too. Since you have just become Muslim, a translation as a gift from me to you. And a footnote book as a gift from me to you. But we have very few copies of the tafsir left. Almost none. For that tafsir, if Allah grants it, when you go to the site under the name Ceyhun Varlı, his phone number is on the site. If you call that phone number and say exactly what you told me, say "my Hodja sends you his greetings, one tafsir book for me." That is, eight volumes. And I'll tell our people at home.

He'll get it for you, inshallah. Even if not, we will give it to you. The translation and the footnotes will be a gift from me to you, inshallah.

"Hodja, peace be upon you. I have a question. They say keeping birds at home is a sin. Is that right, in your view?" Now, there are birds that live in cages. There are birds born in cages and living in cages. If you let them out, they die. Because this one can't feed itself outside, and the birds outside will be hostile to it anyway. Every flock of birds flies with its own kind. They shut out flocks that don't belong to them. In that case, if you keep it in a cage, if it was raised in a cage, there's no sin in that. You'll take it and keep it. There's even reward in it. Because if you let it out, it will die.

Yes.

Ömer Sefa, if you're listening to me, say "yes Hodja, I'm listening," I'll give you a task. Ömer Sefa, there's one more question. It says we stopped at Surah An-Naml, verse 80. Yes. We can start our lesson from here. And if Ömer Sefa is listening to us, he'll say "yes Hodja, I'm listening," and I will give him a task.

Surah An-Naml, verse 87. We're reading the verse that was opened wrongly.

"Yes sir, I'm listening," he says. All right. Ömer, if you're listening to me, take this child's phone number. Take the phone number of the one who says "I've just become Muslim." Send him a set of my tafsir. And also send him a translation with the wrong in red and the right in green. And send a footnote book too. Reach his address.

And let this child write his phone number here. With that phone number reach this child and give him our books as a gift. If there's a cost, I'll pay you.

Agreed? If we're agreed, say "all right, sir."

Yes.

The eighty- seventh verse, we're opening the error in it. Surah An-Naml. "The day the Trumpet is blown." "All right, inshallah sir, inshallah I'll get in touch." All right, get in touch. If this child of ours is listening to us too, take his phone number and let's send him our books.

I repeat Surah An-Naml, verse 87. "The day the Trumpet is blown, the Trumpet, except those whom Allah wills, those in the heavens and on earth are all struck with terror. All of them come to Him with their necks bowed," it says.

There is no willing of Allah upon us. They make all the mistakes here. When opening the translation, they ascribe attributes to Allah Almighty. That's one. When He says He is free of deficient attributes, they attribute to Him. Second, they slander Allah Almighty. Third, they do away with Allah's justice. Would a person take on such a burden of sin?

Only children who can't grasp it would say this: what is it? "Allah chose whom He willed, Allah put whom He willed in Paradise and whom He willed in Hell." Well, don't you ever read? Will is twofold: universal will and partial will. Since He gave me my will, and since He made a covenant with me within my own will, where here is Allah's willing upon me?

And if what I desire and want, which I said with my own will, Allah Almighty disregards my will and imposes His own will upon me, why did He make a covenant with me? Can't you grasp it at all?

Yes.

The day the Trumpet is blown, those who will Allah; what is the Trumpet in this world? In the Hereafter, when the Trumpet is blown, there we will be resurrected.

Here, those in the heavens and on earth are all struck with terror. This speaks of the Day of Judgment. On the Day of Judgment. The day the Trumpet is blown, except those who will Allah, the righteous servants. Why are these excepted?

The Trumpet was blown. The order of the world broke down. In the heavens, the moon, the earth and the solar system broke down. The heavens began to flow like molten metal. Before this, a samum wind will blow on earth.

What does this mean? Sam means death. A wind of death will blow. The Muslims will fall into a sleep; they will not see the Day of Judgment. The Muslims, this wind called the death wind, called the death breeze, that's where the name comes from. The Muslims will fall into a sleep. The Day of Judgment will break out after that. So, upon them. Upon whom? Look what it says now. Except the righteous servants. Why? If the Day of Judgment breaks out, they would suffer a torment too. But with that wind of death, with the death breeze, they passed away. Then those who remain, look what it says? Those in the heavens and on earth are all struck with terror, it says.

Because they will see that terror.

All of them come to Him with their necks bowed. That is, after this, after you die, We will again resurrect you with a second Trumpet. What was the name of that angel? There's no dodging him, it says. We'll be resurrected in the Hereafter, you see. It didn't come to my mind just now. Israfil. There's no dodging Israfil, it says. Everyone will follow after him. No one will be able to flee anywhere. Sir, in this state all will be in the presence of Allah Almighty with their necks bowed. What does this "necks bowed" mean? "Or, what the prophets told us was true. We did not believe them. Now what will we do?" In Allah's presence. Or in the presence of the One who calls us to account.

Saying "so they told the truth" is the meaning of the necks being bowed. The part of this verse opened wrongly is this. It says "except those whom Allah wills." The correct one: except those who will Allah, the righteous servants. By constantly ascribing the word "willing" to our Lord, they accused our Lord of injustice among His servants and opened the verses that way.

Our Lord certainly does have a willing. Look, a word is missing here. A letter is missing. We'll put this here. Yes. He certainly does have a willing. For example, when He wills a thing, "kun", that is, He says "be" and creates. This is Allah's willing. Allah willed to create man, said "kun", and created. Allah wanted to create the world. That "kun" of His is not with sound and letter. Let's symbolize this for you here. Not with sound and letter.

When Allah Almighty creates something, look what He says: "We create what We create firmly," He says. Firmly, that is, We create it soundly, He says. So if this world is the likeness and shadow of the Hereafter, just as when something is made in this world a project is made, which will weigh heavily on people, what I'm about to say: Allah Almighty too, thinking deeply, deeply over the projects, deeply and in the most beautiful way, creates that matter without error. And Imam al-Ghazali confirms what I'm saying, from this. That foolish man says, "Allah said 'kun', that is, 'be', and created." Whereas Allah created nothing with sound and letter.

Yes. He creates what He wills. With what? As I said earlier, sir, not fitting into people's minds and not fitting, because it's a tiny speck of a mind. A tiny speck.

Allah Almighty is the universal mind. And in us is a partial mind. He gave us twelve percent of the mind. The whole of it, its secret, He left to the One who knows all creating, every kind of creating, perfectly. So He did not create the world all of a sudden. He created it with projects, calculating how it would be done to the centimetre, to the millimetre. The magnetism He placed at the North Pole, with its millimetric mass, together with the magnetism He loaded onto the South Pole, with its mass to the millimetre, how much weight, Allah placing a world, like poles repelling each other, unlike poles attracting each other, with like poles repelling each other, the North Pole turning the South Pole around its own axis, not excluding the South Pole's magnetism, look, turning it around its own axis, that is, the South Pole's magnetism on the earth, by repelling itself, the North Pole by repelling it, turns the earth around its own axis in 24 hours.

24 hours. This is an event calculated to the millimetre. The earth's circumference is 40,000 kilometres. 40,000 kilometres; turning it in 24 hours, its speed per hour exceeds one thousand six hundred sixty-six kilometres. Yes. These were calculated to the millimetre, and within the frame of these calculations creation began. In the end, the breaking apart of the world, the weakening of the North Pole's magnetism, the tearing of the ozone layer, the sun's ultraviolet rays erasing the magnetism at the North Pole, the North Pole's repelling of the South Pole decreasing, and the earth turning around its own axis one second, two seconds short each year.

As it keeps turning short, a time will come when the sun will set in the west, rise from the west, it will begin to turn in reverse. Because the North Pole's magnetism has dropped to zero and become equal with the South Pole. Since the South Pole's magnetism will this time repel the north, the earth will begin to turn clockwise. And with the breakdown of an order that (?), the earth will begin to spin round and round on its own axis. That is the sign of the Day of Judgment. When the mountains pass like clouds, when years pass like months, months like weeks, weeks like days, when the earth throws out what is inside it, when the seas swell, how will this happen?

When the earth begins to spin around its own axis, because of centrifugal force the earth will explode. Because of that explosion, when it throws out what is inside it, the layer called magma, when those lavas burst out, when the seas swell, when they come out from beneath the seas, the swelling of the seas. See how beautifully He created with knowledge, and it ends with knowledge. He did not create by saying "kun", "be", with sound and letter. He did not. Why did He not create that way? There is knowing the secret of the secret.

Nafs-i safiye. I am a witness to it.

He did not create with sound and letter. He created over time, but He created very firmly. No created being, in the duty it was created for, in the duty it will do, will be able to say: me, had I been more beautiful like this, had there been something like this, I would have done my duty better. He created it that sound and that firm. But we tell you only this much of the secret here. There is that much (?). There is nothing beyond this. Now, willing, let's read from the beginning. By constantly ascribing the word "willing" to our Lord, they accused our Lord of injustice among His servants and opened the verses. Our Lord certainly does have a willing.

For example, when He wills a thing, "kun", that is, He says "be" and creates. However, our Lord is not going to create anything again.

Why is He not going to create? There is a verse. Allah Almighty is complete and perfect. He is free of all deficient attributes. So if this world was programmed until the Hereafter, that is, until the Day of Judgment, that program will come to pass. Within that program neither one more creation nor any deficiency will occur. In the verse where He says, "With Us is a Book, preserved in the Preserved Tablet; afterwards neither an addition nor a deficiency is made to it," He proves this. Yes. Hodja, will He never create at all? He will create. Where? In Paradise. He will create in Paradise. How beautifully He says it.

Those houris, those youths around you, He says, the young attendants going round you, offering you drinks, He says. Because our Lord, in His verse, "With Us is a Book, preserved in the Preserved Tablet. Neither an addition nor a deficiency is made to it," when He says so, all created things have been created and these worlds have been set up. In this case it must be opened not as "those whom Allah wills" but as "except those who will Allah, the righteous servants." Our Lord in His verse, Surah Az-Zukhruf, verse 86: the idols they worship, leaving Allah, cannot intercede. Only those who knowingly bear witness to the truth are outside this.

How beautiful. Look, the person themselves, those who bear witness to the truth. That is, this universe has one single owner. That is Allah. That is, one single God. La ilaha illallah. Yes.

In Surah Maryam, verse 87, He says: no one will have the power to intercede except those who have taken a word and permission from the Most Merciful. So the righteous servants, those who know Allah, people who submit to Allah, Allah Almighty will receive them there with a smiling face, and according to His verse where He says neither a stain nor sorrow will touch their faces, "We will give to them and they will be content," He says. With what? With the right to intercede. Their mother and father went as Muslims, but a sinner will go to Hell. Allah Almighty, from seven to seventy people, Allah Almighty gives them the right to intercede according to the degree of faith of His servants.

Yes. Among the people at this station of intercession, for those who will not be struck with terror when the Trumpet is blown, this verse is enough: in Surah Yunus, verse 26, "For those who do good, there is what is better, and more besides," it says. Look how beautiful. So Allah does not choose whom He wills. What does it say here? For those who do good, as a reward, there is what is better and more besides. And there is also the favour of Allah Almighty. Neither a black stain nor humiliation will touch their faces. Those, they are the people of Paradise, and they will abide there forever. So it is not "except those whom Allah wills." The correct one: those who will Allah, the righteous servants, as the excepted ones, into our Lord's presence will arrive.

We see the errors. What kind of errors? These people opened a translation of the Quran. These people open Allah's verses. This verse hasn't been opened now. You've ascribed attributes to Allah, really. You've also attributed injustice to Allah.

Yes. Now we're coming to Surah Al-Qasas. Right? Yes Hodja. Surah Al-Qasas. Yes. But I think we had skipped that. I think this part of Surah Al-Qasas wasn't there. It's in this one. Hodja, we had skipped this verse 87. Last week we had gone straight to Surah Al-Qasas. This week we fixed it, Hodja. It hasn't left anything out now. This. Last week, Hodja, verse 87 wasn't there. What I'm reading now matches exactly the text of this one. When I opened the other InDesign file, it seems I was working from the incomplete one. I deleted it and threw it in the trash. I took it out of the trash again. Because it has my corrections.

When I get to this, I'll correct those verses in it. I'll delete these parts. I'll put that in. Now whatever is here, this is here. But in the other one there were things only in this one and things that weren't. They gave it to me incomplete. That's why verse 5 of Surah Al-Qasas wasn't there; we did it later and explained it, didn't we, Hodja? This verse 87 wasn't there; the one we did last week, the afternoon one, Hodja, verse 87 wasn't there; we had jumped straight to Surah Al-Qasas, now we've done verse 87 too, Hodja, nothing is missing. It isn't. I'm doing it by this one, I'm going by this one, now I'm going by this edition. They gave me that one incomplete, from somewhere, and we made corrections on it. Now we'll put both in front of us again.

I'll compare the two together by line beginnings. By line beginnings. The extra and missing parts I'll copy from the other one, what goes up to here I'll copy from it, and I'll have fixed this one somehow. Inshallah Hodja. The short way. Inshallah Hodja. Yes.

Surah Al-Qasas, verse 5. I suppose we had done this. We hadn't done it before. We're just coming to it. All right. The verse that was opened wrongly.

Bayram says, Bayram, member. "Peace be upon you, sir. I kiss your blessed hands. Page fifty-five."

Where is that page? "Page 55, Surah Al Imran, verse 59, can you open it?" Let's open it, let's open it. Here, page 55, page 35, Al Imran, page 53, page 55, does it say verse 39? Verse 59 isn't on page 55. Page, Surah Al Imran, 57, 58, 59, in verse 56, in ours, on page 53: "In Allah's sight, the case of Jesus is like the case of Adam. Allah created him from dust, then said to him 'be', and he was." Now, what is it this person wants to ask me?

We know the creation of Adam. Now he wants to ask me this; he couldn't put this question into words, so I'll explain it. If yours is outside the question you meant to ask, explain to me the part you'll ask. Having first created our soul, and Adam, bringing clay from the earth and putting him into human form, after that, when I breathe My spirit, prostrate, He says. Here Adam, from mud, with the soul entering, puts on the garment of the body and his outward appearance comes forth. "I created you with another creation," He says. "We created you twice," says Allah Almighty. Man's first creation as soul, nafs and life in the realm of lahut; the second, by putting the soul into Adam, in another form, He says.

"We created you with a creation," He says, in another form. And that is by entering the garment of the body. Now what I want to ask here is this: since Jesus is like the creation of Adam, to the one created from mud, Allah Almighty, the soul of Adam He put in, this human form, that is, He brought about his outward appearance. Here, He breathed the soul directly into our mother Mary.

Here there is no being created from mud. There is a human form. Well, the body is created from mud. The garment of the body is created from mud. The soul, nafs and life are separate. We are not a single being as we appear. A single body, its likeness an image in the mirror; you appear in the mirror, don't you, the mirror's image is the body, the one that runs it is the soul. So the body is created from mud. And Allah Almighty breathes the soul into that body created from mud. It's that simple. Like the creation of Adam. What is there not to understand here? Must it necessarily be from mud? Mud is the body anyway.

The garment of the body. But there's no soul. Allah Almighty gives the soul afterwards anyway. So our mother Mary's body from mud is ready. When He breathes the soul, (?). It is just like the creation of Adam, He says. If you want to ask me something other than this, tell me again. Questions are free. You can ask any question you like.

Yes. Let them ask, let them keep on asking. Let's go on with our lesson. Surah Al-Qasas, verse 5. "And We wished to show favour to those who were made weak in that land, to make them leaders and to make them heirs to the holy lands," it says.

Now this is wholly a verse which the Jews, over centuries, altered and turned in their own favour and opened that way. I'm reading now. I was reading the wrong one. I'll read the wrong one once more. "And We, to those who were made weak in that land": the people of Moses, the Children of Israel, worked under Pharaoh's command in the worst jobs. In sewers, in drains, here and there. And they paid them a wage barely enough to get by. Now, when He says "And We, to those who were made weak in that land", that is, it explains it this way, "to show favour", to show favour to them apart from other people, "to make them leaders", how nice.

That's why they say "we are the masters of the world," you see. "And we are Allah's beloved ones." "Hellfire will not touch us beyond a few days," they say, you see. And Allah Almighty says: if you are as you claim, go on, wish for death. "And to make them heirs to the holy lands," look, look, look, "heirs to the holy lands, We wished," it says.

Now I'm opening the meaning of the verse for you. "And We wished to show favour, with Our justice, to the oppressed in that land," not to those made weak, but to the oppressed; with Our justice, Allah's justice does not discriminate between people, "We wished to show favour with Our justice." With Our justice. We saved them from oppression. They had always remained powerless like that. To whom will they turn for refuge? If there is a door to take refuge in, it is Allah. There is no door to take refuge in other than Allah. Whatever door you take refuge in, you will surely come to loss. But at Allah's door you will not come to loss.

"We saved them from oppression and settled them in the holy lands", "made them heirs" is not what it says. We settled them in the holy lands. Settled is one thing, made heirs is another. What does heir mean? Lands passed down as inheritance from father to son. Is Allah your father, that He made you heir to that land? (?) Why the holy lands? Ah, the holy land: Allah Almighty has a manifestation there.

There is His speaking with Moses on Mount Sinai. That's why it's holy land. There is Allah Almighty appearing to Moses in the form of fire. That's why it's holy land.

He didn't make you heir to it. If you are the heir of that place, why did He imprison you there for forty years?

These are the words the Jews turned in their own favour.

When we correct these, people who still say "I am Muslim" to the religion and turn their backs, who know the truth as truth yet want to spread falsehood over it, are still struggling against us. Still in a struggle. Yes.

Look, I've said this verse has been opened wholly wrongly (?). It has been opened wholly wrongly. When it says "to show favour to those made weak", although many powerful people are in oppression, does our Lord discriminate among His servants and treat these people in a special way? They open the verse wrongly. The correct form of the verse opened up to here: "to the oppressed in that land We wished to show favour with Our justice." When people who suffer injustice are about to go outside their destinies, our Lord creates causes to put them within their destinies. What is He doing? If it were as these people say, the place would be drowned in (?).

"It's inheritance; this place is my inheritance from my Lord," they would say. There's no such thing. Allah says in His verse as follows. This contradicts this verse anyway. "We distributed even the world equally to you," He says. Look, "We divided you into nations and distributed the world equally to you." Gold in one place, ore in another, gas in another, gold in another, let me tell you, crops in another; He distributed it all equally. There is no one in the world who can say "why did You create me here in the desert and wrong me?" No. All are equal. Work, benefit from the places where Allah created the world equally for you.

Look at Turkey now. Oil is gushing everywhere. There's gas everywhere. Did He give it to him and not to me? What they have in the West, we don't have. We need it. They need us. This is how trade started.

Will you impair Allah's justice? You will make the holy lands an inheritance to him. You will ascribe attributes to Allah and say, sir, "that place is mine, Allah gave the land to me as a gift." To those who took you out of there, or to those who did not make it your inheritance but gave that place to you, to other Muslims, you will commit oppression. (?) Look at this understanding.

In the verse: "They plot a plot, and We plot a plot. But We are the best of plotters," He says. Its meaning is: people, outside their destinies, want to oppress people. The wrongs such people would do, our Lord puts them within their destinies. Our Lord's plot is to put people within their destinies. Otherwise He does not treat people in any way outside their destinies or set a plot for them. Yes. Now you might ask me a question like this. Today in Gaza, Israel is committing genocide.

This has gone beyond war. This is not war. War is breaking a nation's strength. That is, its strength, its industry, its military power, its radars; when you break these, that place has surrendered. Superior to the soldiers' strength. In our religion, it says, there is no oppression of the one working in the field, of women, of the old, that is, of the elderly. There is no touching them. There is no cutting down forests. In our religion this limit; this is outright genocide. In that case, then, why don't the people there emigrate? For Allah Almighty says: if you suffer oppression in a place, emigrate to your Muslim brothers.

They strike the place they emigrate to, they strike on the road, they strike the camps. Now if this is not a cursed people, not the mischief of the earth, and not a murderous people committing genocide, then what is it?

A people who kill children unaware of anything,

who commit oppression, whose very soldiers enter homes and steal,

who oppress innocent people; if they were cursed, and this is Allah's verse: "They are a cursed people," He says. In appearance human, in form human, in character animals. According to Allah's verse. Allah turned the people of the Sabbath, whom He cursed, into the shape of apes. Many people in the Christian world, them too, into the shape of pigs, of swine He turned. So they too were human, and were turned into this shape. When Doctor Darwin said man descends from the ape, seeing the human skeleton in the shape of an ape, when he saw the skeleton of the people of the Sabbath and said man came from the ape, he proves Allah Almighty's (?) word.

Then: "to make them leaders and to make them heirs to the holy lands We wished." What did our Lord will that did not happen? What did He will that did not happen? So is His will here valid only for this people? If that were so, our Lord would have done injustice and discriminated among His servants. When the verses are opened wholly wrongly, does it not come out that our Lord is charged both with injustice, and with discriminating among people, and, by removing people's wills from them and using His own will over people, that His covenant with people in the address "Alastu bi Rabbikum" has no value left either?

We have said the correct form of the verse is as follows. "And We wished to show favour, with Our justice, to the oppressed in that land. We saved them from oppression and settled them in the holy lands." So Allah Almighty, to prove within their destinies what kind of people they were, settled them in the holy lands. But they did not keep quiet there. When they rebelled against the command of their prophet, our Lord imprisoned them in the wilderness of Tih. After forty years of imprisonment, with their children, with David (peace be upon him), by killing Goliath, they were freed from the wilderness of Tih.

If that place is yours as inheritance, where Allah left you an inheritance, death is a truth, inheritance is lawful, He says; where it's lawful, why would He imprison you? Is there logic in minds? Does this seem right? Allah's verses do not contradict one another, and how do you open this verse in such a way? Yourself, did you think yourself a scholar by knowing Arabic? Then every single Arab child is a scholar; he speaks Arabic better than you. O world, Surah Al-Qasas, verse 37 here. "There's a question, Hodja." There was a question above, I skipped it, wait, let's see, here there's a question, it was above, Hodja, we skipped one. It says, "May Allah be pleased with you, sir, I understood, sir, I kiss your hands," it says here.

Above that, Hodja, a bit higher.

Hodja, two questions. Below, Hodja, below this one. This one? No Hodja, below it. There's no question below. No, there is, Hodja, there's one more. "All right, inshallah, sir," it says. We did this part. Verse 55, Al Imran. "May Allah be pleased with you, sir," it says. Fatma Çelebi. "Peace be upon you, dear Hodja.

If you have time, about the event of the Mi'raj, could you give information? The Mi'raj: was there a conversation about prayer between our Prophet, Muhammad Mustafa (peace be upon him), and Moses? All these conversations we hear and know about the Mi'raj today, were they made up by the Isra'iliyyat, the Isra'iliyyat? That is, are they things the Israelites made up?" "May Allah be pleased with you," she says. Now let's open here and see.

Sir, it must be Surah Al-Isra. Let me look there. It explains one aspect. Wait. Surah Ta-Ha, Surah Al-Kahf, Al-Kahf, Surah Al-Isra. Yes.

Now, (?) Let me read it to you with verses, and apart from what those superstitions say, let's explain the Mi'raj with verses. Though it's written on our site and in a video, let's explain it here too.

In the first verse, Surah Al-Isra: "Exalted is Allah, free of deficient attributes, who took His servant Muhammad by night from the Sacred Mosque to Al-Aqsa Mosque, whose surroundings We have blessed, to show him some of Our signs.

He is truly the All-Hearing, the All-Seeing," it says. Allah Almighty wills. He creates people to see His Essence in His Essence. Muhammad (peace be upon him), whom He sent as a mercy to the worlds, because He sent him as a mercy to the worlds, He invites him to His Essence. Allah Almighty. To His Essence.

There are many events and secrets here. Since Allah is present and seeing everywhere, why doesn't He, being in the world, speak with him? One: Allah sent us to an unseen realm. That is, to a realm where His Essence is not seen. In Surah Al-An'am, verse 103, too: "He perceives all eyes, but no eye can perceive or comprehend Him." That is, it cannot say "this is Allah." In this respect, this is the first point. Second, Allah Almighty is free of time and place. In this case He wanted to show some of the worlds He created to the Prophet (peace be upon him). Paradise too, and Hell too. In this case, at Sidrat al-Muntaha.

And Allah Almighty in this case prepares a journey for His Beloved. A journey. We call this journey the Mi'raj. Rising into Allah's presence. In fact Allah is present and seeing everywhere. So in this case He will meet him there in His very Essence. Because when He says the unseen realm, we cannot see Allah in this world. Here is an unseen realm. We will see Him in Paradise. We will see Him in Hell too. Because there are those who will enter there too. Within these seven layers too, except the world, we can see Him. If you can go. (?) if you have the will. Only in this world you cannot see Him.

"I sent you to an unseen realm," He says. Now, Allah who took him to Al-Aqsa Mosque is free of deficient attributes. He is truly the All-Hearing and All-Seeing. How does he go? While the Prophet was lying down at night, Jibril the Trustworthy comes. "Rise, O Messenger of Allah. Allah has sent you the Buraq," he says. The Buraq. "Where to?" he says. "Since Allah has invited me, what need is there for the Buraq?" he says. How beautifully he says it. Jibril the Trustworthy says: a sultan, he says, when a sultan summons someone, he sends his finest horses out of respect, he says. "That's why He sent you the Buraq," he says.

How beautiful. With it they go to Al-Aqsa Mosque. The Prophet prays a rak'ah or two there, then continues on the way. Up to where? Up to Sidrat al-Muntaha. He continues from (?) Jibril the Trustworthy. Then Jibril the Trustworthy says: my duty is up to here; if I go one ant's length further from here, I'll burn, he says. At that moment the Rafraf comes under him. The Rafraf. The Buraq also went as far as there. The Rafraf comes. Well, that is either a space rider or something He created. He mounts it. With it, up to above the Arsh of Allah he comes. What does coming up to above the Arsh of Allah mean? The world, layer upon layer, seven layers, that is, the universe, not the world; the universe, the seven layers of heavens, the seven layers of heavens, called the layers of air, the Arsh of Allah, what He calls the Arsh of Allah is just like a white layer in the form of cloud, a white layer.

How do you know? I'll explain that too. But just like a cloud. Surrounded. Arsh of Allah means the Throne of Allah. The Throne of Allah means, covering the seven layers of heavens, everything within them, of this building, the owner. If this were now a seven-storey building, with tenants on each floor, if it were someone's property, it isn't called by the tenants. It's called by the owner's name. And the owner is Allah. La ilaha illallah. It is called by Him. The Arsh of Allah. The Throne of Allah. When it is said, it means the owner of this whole universe. Having known this much about this too, above the Arsh of Allah, the highest horizon, He says.

The highest horizon. There are verses now. By saying the highest horizon, the horizon, it (?) let me take it out, this hand of mine, the thing, when it (?), it says there's bad news for you, it says something like that too.

Passing the seven layers of heavens and going above the Arsh of Allah, when He says the highest horizon, the Arsh of Allah covering this whole universe, time, that is, with the layer of air, with time and place, the farthest point where time and place end. He meets Allah Almighty there. But Allah Almighty is outside time and also place.

(?), in the void. The Prophet is within time and place.

Allah Almighty to the Prophet (peace be upon him): "Come near, O Muhammad." "O Lord of the Worlds, how shall I come near when time and place are nowhere," he says. "Put one foot on top of the other, so that My servants know that I am free of time and place," He says. In this case conversations take place. Conversations. Together with these conversations, the conversations are also the meaning of the Tahiyyat.

The meaning of the Tahiyyat.

Jibril hears these conversations from Sidrat al-Muntaha. There, at the end, a word like this occurs. Jibril (peace be upon him) says this at the end of the Tahiyyat. "Ashhadu an la ilaha illallah wa ashhadu anna Muhammadan abduhu wa rasuluhu." That is, I bear witness that there is no god but Allah, and that Muhammad is Allah's servant and messenger, he says. Now in this case, there are those who make Gabriel into Allah. There are those who make Gabriel, of Sidrat al-Muntaha, I said Sidrat al-Muntaha, meet the Prophet at the very end of the highest horizon. "Gabriel," they say, "at the highest horizon." What does this mean? Allah, it says Allah.

The Prophet tours Paradise and Hell. He sees many worlds. On the way down, at Sidrat al-Muntaha, Allah Almighty, from Him, says: "when there covered the Sidra what covered it," He says. Well, how could Jibril (peace be upon him), having come to the Sidra, at the place where he said "if I go one ant's length further I'll burn", how could Jibril cover the Sidra? How could he enclose it? Allah, now still outside time and place. "He came down," it says, "drew near, to within two bows' length, and revealed to His servant what He revealed," it says. Look how beautiful. Even though it says "came down", there's no conversation; it's outside time and place.

Eh? This word also occurs there, it occurs with a verse: Allah Almighty, "in His first form," it says, "appeared there once more," it says, "appeared in His first form." What is the first form? What do you understand of what His first form is? You haven't seen it, so how would you know? In the address "Alastu bi Rabbikum", in the realm of lahut, exactly the form in which He created us, the first form, when He said "I am your Lord", the first form was again the human form, the same form. Yes, now, this: as the Prophet was coming down from his Mi'raj, they had him come across Moses. Moses: "Allah told you fifty prayers; your servant, er, your community cannot do this, you get it lowered a bit." He goes; Allah Almighty lowers it to 45 prayers; he goes, it's lowered to 40 prayers; again he comes across Jesus; Jesus says "they can't do this," he says, "you go," he says, "again," he says, "get it lowered," he says, and going back and forth, back and forth, they lower it to 5 prayers. They turn this into child's play. A person whose mind works neither believes this, nor that the Exalted One, free of deficient attributes, who created these worlds, the universe, endlessly and without deficiency, and who does not repeat what He says a second time, who says "as You were in the beginning, so You are in the end", since in His word He says "He is", Allah does not, it says, go back on what He says. "Who is more true to his word than Allah?" it says.

In that case, how did you lower Allah to forty-five, no, it didn't work, lowered to 40, no, it didn't work, lowered to 35? Scoundrels, irreligious ones, I'd say; truly ignorant ones. As if Allah didn't know, He created the Quran in the beginning, and since He symbolized the 5 prayers with Quranic verses, all of Allah's plans, all that is written, all of it within the secret of the Quran. And one of them asks me a question like this: "Is Allah first or His word first?" Look at the question. I said: you're asking a question; if there were no Allah, would there be a word? If there were no word, with what would Allah make Himself known? I said. The word subsists through Allah, I said.

In this case Allah Almighty has written His whole plan and project. In what? In the Quran. What does it say? "With Me is a Book, preserved in the Preserved Tablet. Afterwards neither an addition nor a deficiency is made to it," since He says so. Allah says: at the two ends of the day. At the two places of the sun and the afternoon. Allah says: at the two twilights, the evening prayer and the morning prayer. "Pray in part of the night," He says. Well, it is Allah who made the five daily prayers known without deficiency in His Quran. How do you, without shame, lower this from fifty to forty-five, to forty, from that to five?

Scoundrels. You have no knowledge of any verses.

My daughter, don't believe these. These are enemies of the religion, and these enemies of the religion deceive ignorant people this way. And people say "we know our religion." Among themselves, with each other, like this, without any proof in their hands, they argue. And this daughter of ours is being stifled among them. She doesn't accept these. She doesn't accept them because of her faith. Yes. Hodja, by making our Prophet consult Jesus and Moses, it's as if they belittle him, Hodja. That's exactly why they do it anyway. To belittle the Prophet. They do it to damage his honour. Well, the Quran, these verses: these are places worked on over centuries and twisted.

But what does Allah Almighty say? "We create a scholar. Their efforts end in a fiasco," He says. Fiasco. Yes.

What does one of them say? "Hodja, why didn't they make you President of Religious Affairs?" he says.

Ömer.

Hodja, one question is left above. Two, Hodja. Is there a question? Yes, Hodja. Two are left above, Hodja. We passed them. We didn't throw out the two questions, Hodja, and (?) an answer to them.

Not this one, Hodja. It's left above. It's left above these. A bit higher, Hodja. A bit higher. A bit higher, Hodja. A bit higher. This place, Hodja. We started from this place anyway. We started from there, Hodja. A bit lower. Reason and faith. We started from here. We did that, Hodja. I went too fast, Hodja. Look now. "How can our will..." Look, we did this. We did verse 59. We're leaving it here. "May Allah be pleased with you," it says. Fatma Çelebi says. "Hodja. Peace be upon you. These days on the internet, of the one who walks around without ablution: writing a saying, 'no grass grows where he steps', they're pointing at the Arab lands.

Why do they say the lands of the Arab Muslim are desert?"

The question continues below, Hodja. The question continues below. Is that so? They call it desert.

It says: "I didn't believe it, Hodja. I always questioned it. May Allah be pleased with you. Thanks be to my Lord, who brought you before me," it says. Yes. There's no question further below. This person says it. Is there a question there? Before getting here. Let's open this one too. Hodja, there's one here, Hodja, look. What is it? "I had two questions. How can we strengthen our will? How do we cleanse the nafs of acquired bad experience, of habits? How do we make the nafs Muslim?" Isn't it here? Is it here? Tell me. Hodja, under the thing. Under what Ömer Sefa wrote, Hodja. Here. Let's bring this down.

Like this. Let's close this. Look, let's take this from here. Like this. Let's close this. Yes. Now. A bit higher, Hodja. A bit higher. Hodja, let's start from here. "Peace be upon you, sir. Reason and faith." We explained this. "Peace be upon you, Hodja. In religion class, why can't a woman be a prophet?" It was like this. We explained it. Below, Hodja. Below that, but it doesn't, er, here, Hodja. It doesn't show, Hodja. It shows on mine but it doesn't show here, Hodja. It doesn't show on yours.

Let them write here. I'll read from there, from there, from here one by one and explain. Let them write here. It doesn't show here, Hodja. Let them write here. Let it come up here. He couldn't send it here. If it comes to you, it has to come here too. Yes.

Hodja, there's also one about people who watch videos in the toilet. There's someone asking about people who watch videos in the toilet, Hodja. "Hodja, peace be upon you. These days..." Is it this one? No Hodja. Even above this one.

We opened this here, around here. It stopped at Surah An-Naml, eighty-seven. Hodja, the one above Fatma Çelebi's, Hodja.

Below Fatma Çelebi's? "I understood, sir, I kiss your hands," it says. A guest, Hodja. "Peace be upon you. These days on the internet, of the one who walks around without ablution," it says, "no grass grows where he steps." Who said this? What, those walking around without ablution, those walking around in a state of janabah, filthy people, the land of the unbelievers, look there, look there, there, not those walking around without ablution. There are also those walking around in a state of janabah. And there is greenery.

This is a complete fabrication. That's one.

It points at the Arab lands. This person, hostile to Islam, to Islam, you, to let you live in a beautiful world, makes you do ablution, and the thing that is hard for you, though doing ablution is a beautiful thing, is very hard for people. Especially breaking and renewing ablution constantly in the cold. He pushes you to (?), to walk around without ablution, and by showing you those lands, sir, by showing them and making it hard for you, he wants to turn you away from Islam. Now, why did Allah Almighty create deserts?

One, deserts produce oxygen. Oxygen. It produces the oxygen you need. Two, so that the balance, the balance of the world is not upset, when in one place a weight forms, when in one place an explosion occurs, an atom bomb, this and that, or so that a region, being entirely emptied in one place, is not given a weight there, the deserts provide the balance. The sands shift to keep the balance of the world.

Whatever ignorant person says this on the internet, let's not call him ignorant either; he says it to drive people who have no knowledge but have faith away from the religion. Do you see what oil comes out from under those deserts? What oil there is. Even, even there, in that place you call desert, on the way to Riyadh, between Medina and Riyadh, there's a mountain of gold, a mountain of gold. Its name isn't Gold Mountain. There really is a mountain of gold. According to the verse "ask and I'll turn the mountains into gold", in the sea, it says. There's a mountain of gold there, but they don't go in.

If they go in there, well, America has them in hand, they'll take that too. Who said the deserts are because of walking around without ablution, that that place is dry land? When Allah created this universe and settled people there, He gave no person a somewhat good part of the world, a rich part, as a poor one. Go to the verse "We distributed the world equally to you." What scoundrel says this? Truly, whoever says this is a scoundrel. Yes. These are enemies of the religion. Don't believe them.

Look. "Peace be upon you. I had two questions," it says. "How can we strengthen our will, how do we strengthen it?" Your will is bound to the covenant you gave. It is bound to what kind of covenant you gave to Allah Almighty. However much you push yourself.

If in your will you gave Allah a bad covenant, your will is weak. It strains against religion, against faith. And you keep going against it, against that difficulty. In the end you say "what did I find in this?" and walk away. What saints, that is, awliya, friends of Allah, have departed as unbelievers. This is a saint, a saint. Who is he? A companion of Mevlana. "Don't go," he says, "don't perform your prayer." He, it says, departed as an unbeliever.

If he forces himself, and his faith, according to the verse "do not be like them", if your nafs is in line with these and you envy them, you are like them too, it says; you conform to the verse. Force yourself as much as you like. So shall we let ourselves go? It's not like that; you will not let go. One day the Companions ask the Prophet (peace be upon him). "O Messenger of Allah, since," he says, "a Muslim is a Muslim, if our destiny is written," he says, they don't worship at all. "We're people of Paradise anyway," he says. "And in Hell, people of Hell," he says. The Prophet says it's not like that.

If your faith is strong, if you gave Allah a good word, your character is in that direction, he says. You desire it and it becomes easy for you, he says. Allah, he says, puts them before you. According to your desires and deeds. You live them, he says. And with what you do you will be brought to (?), he says. If your covenant is bad, he says, then you desire the bad things, and if you face what you desire that way, you prove yourself that way too, he says. That's why you yourself will use your will according to your covenant; you'll make yourself your concern. But if you push yourself too, saying "I'll reform my nafs", you turn your back entirely and walk away.

Allah has rulings of the Sharia. You will be ruled by His Sharia rulings. What does it say? Don't lie. Struggle against this. Cut out lying. Don't gossip. Struggle against this too. Don't gossip. Don't backbite. Don't run anyone down. Struggle against this too, against your nafs. After you yourself have accepted all of it as a right, perform your prayer properly, without leaving it to be made up later. How beautiful. If you want to strengthen your will. And do not wish for anyone what you do not wish for yourself.

When you are about to do wrong to someone, first prick yourself with the tip of a needle. Then prick the other with the packing needle. If you can bear the tip of the needle, the other can bear the tip of the packing needle.

If in this way, the way Allah wills, you act according to His Sharia ruling, and on that path you develop feelings of mercy, if, not falling for the desire of your nafs, the temptation Satan gives you, you turn to the Truth, you will have strengthened your will.

"How do we cleanse ourselves of bad experience, of habits?" it says. "How do we make the nafs Muslim?" Your nafs is with the covenant you gave Allah anyway; if Muslim, Muslim, you yourself. The nafs does not become Muslim. Your soul is Muslim. You yourself are Muslim. Soul, nafs and life are one. Nafs and life are surrendered to the soul. If you make an attempt on your nafs and your life, if the soul too becomes their captive, you live in a humiliated state. But if the soul acts on the path Allah has said, in a way that does not torment the nafs and life, you will have taken the step of reforming your nafs on Allah's path.

First you will take charge of your soul. Did I give my covenant as a Muslim, I wonder? Or did I give my covenant as an unbeliever? Ask yourself this. Which way do your feelings lean? Ah, "I want to be Muslim, I can't manage." Ah, you've given a good covenant. You've lived with bad habits in a place, among friends. Move away from there. Like whom? Like Bishr al-Hafi. He supposedly never left the tavern; then on the road he sees a Basmala in the mud; he picks it up, washes it, kisses it, puts it on his head, brings it home and puts it there. A shoemaker; Allah Almighty sends him to him (?), to Bishr al-Hafi, he tells him the truth. And after that, they were a rich family; the bandits of that place would drink around him every night.

He moves away from them, comes to Iraq, to Baghdad. In Baghdad he supposedly walked barefoot, (?).

This is a long story; let me tell you the short version. One day they see horse dung on the roads. They say, "Bishr al-Hafi has died." For his sake even the animals supposedly didn't soil the road. If you're in such a state, if you have such a faith, you take your own nafs very nicely under your hand, like this.

Yes.

Otherwise the nafs was not created as Muslim. Your soul is in covenant with Allah.

Your nafs is your enemy. Satan is your enemy. The world is your enemy. Three enemies. "Your enemies and those who are enemies of Allah," He says. In this case, against the enemy you also have friends.

Your faith. Faith. It doesn't do what they say. You don't drink alcohol, out of your faith. Because Allah has forbidden it. Interest, you don't take interest. Allah has forbidden it. You don't look at forbidden things like this. What else? You have reason. Your reason is your friend. It shows you the evils. It shows good ways, it shows bad ways, but you always, it forbids that too. Third, against the temptation Satan gives you, there is the inspiration Allah Almighty gives you in your heart. Three friends, three enemies. Now make yourself your concern. Which side are you on?

Another question has come. "Peace be upon you, sir. I kiss your blessed hands. These days I see that everyone around me goes into the toilet watching videos on the phone. And they linger a long time in the toilet. When they get absorbed in watching the video, is this wrong? What is the ruling on this?" it says. What I'll tell you is this. Their going into toilets with videos doesn't concern us.

If they're going into toilets with videos, by my own understanding, they come out in a state of janabah. What else would he do? Why would he go into the toilet with a video in his hand? Sir, even if it weren't like that, he relieves himself, say, and comes out. Let's say he got absorbed in something and is watching it.

If, outside Allah's verses, hadiths and Sharia rulings, people enjoy their own worlds, sir, and watch those, let them watch. But I say our people have come face to face with the morally corrupting side of phones. The nafs desires nothing on Allah's path. And it pushes you into difficulty. The accursed one pushes you into difficulty too. In this case, by playing with these phones, everyone moved away from Allah. They didn't know the Prophet. They have no idea of the Book. In this case morals were corrupted. Within this immorality Allah gives us calamities too, but we are unaware of the calamities.

"We give the unbeliever three or two calamities a year," He says. "If only, just as they help one another, they would ask Me for help too," says Allah Almighty. Now our cities are sinking. The rains flow like floods.

Volcanoes have erupted. In this case, not a day goes by without earthquakes. Let there not be an earthquake somewhere. Let there not be a quake. Well, what would it hurt if we said "Allah" for once? Let's say "Allah" once, I mean. No. No, "this happened and that happened. Because of this, that happened," saying so, "for every calamity I give, they'll make up an excuse," says Allah Almighty. "They give it a name," He says. Don't say excuse; "they give it a name," He says. How beautiful.

That's why, use your reason.

Turn to Allah.

Move away from evils.

At least read our Lord's Quran; even if you don't understand what it means, repeat it, repeat it, and in the end you'll understand. And the parts you don't understand, come and ask me. As long as I'm alive, I'll explain them to you.

If you ask others, they'll explain too, but there may be superstitions in it. We will explain the verses to you entirely by way of verses. Now when I speak like this, some people who fall into pride and arrogance say, "Are you the only one in this world who speaks the truth?" They say it. They say this. "And you always say I, I," they say. Ha! I never say "I." I will prove it. I say Allah's verses. I prove Allah's verses with verses. But those superstitious ones, when they say the verses, say part of the verse, and part of it is superstition, and they say that superstition too was said by Allah, ascribing it to Allah, and they say to us, "you always say I, I." Now which of us said "I, I"? You decide.

Lillahi Ta'ala al-Fatiha.