Talk of 10 February 2024

Question on our board, are there any questions?

Al-Qasas Surah, we stopped at verse 80 (?), it says; Surah Al-Qasas, we are in Surah Al-Ma'idah here; Surah Al-Qasas, yes, 287, it says. 287, 76 290 287, Surah Al-Qasas, Al-Qasas Surah, 82, it says. We stopped at 82, it says. That's right. Now we have a question. Let's ask our question.

We stopped at verse 61. Children, Abdullah. Yes. Now we have a question. We start here. Peace be upon you, Hodja, it says. I have a question. Surah Al-Baqarah, 286. Let's open it. Surah Al-Baqarah, 286. What does the verse say? The person wrote the text here, but let's read it from here.

Well. Al-Baqarah Surah, 286, what does the verse say? Allah burdens every person

only to the extent of their capacity. Right. Allah does not put on a person's back a load they cannot carry, it says. That is right too.

Well, the good each earns is for himself, and the evil he does is against himself too. If we forget our Lord — and "Our Lord," it says, "if we forget or fall into error, do not hold us responsible.

O our Lord, do not lay on us a heavy burden like the one You laid on those before us; O our Lord, do not burden us with what we have no strength for either." This is Amanar-Rasul, you know, the translations of Amanar-Rasul that we have read: "Pardon us, forgive us, have mercy on us, You are our Protector, help us against the disbelieving people." Now here the question is perhaps this: Did Allah load on those before us burdens they could not carry? Aren't we ascribing attributes to Allah this way? May Allah be pleased with you. Hodja, thank you, it says.

There are probably people who understand it this way. In what way? When you say "burden": instead of the fifty kilos he can carry on his back, he is loaded with a hundred kilos. He is crushed under it. There are probably people who understand it that way.

Allah Almighty gave certain punishments to those before. Look, not a load they couldn't carry, but He gave certain punishments. Like what? For example, through Jesus He lifted the suet ban. Suet. It was forbidden then. Certain parts of the animal were forbidden. And people want to eat it. This is a punishment for them too. He doesn't let them eat it. They can't fully get from the animal what they want. What does Jesus say? When he comes: I have lifted Allah Almighty's (?) prohibitions, he says. For example, the Sabbath people: hunt on the other (?) days, don't hunt on Saturday, He says. On Saturday the lake, the sea fills with fish.

On the other (?) days there are none. They build breakwaters. So when Allah Almighty says, "We do not put on a back a load it cannot carry," to those who do not do what Allah says, Allah Almighty gives punishments to set them right. Of those who did not learn even from those punishments, some He destroyed. Now our prayer is: do not give us the punishments You laid on them. Because with the Prophet the destructions were lifted; there are calamities, and Allah Almighty gives through calamities too. So this is how we will understand the burden. Apart from this burden, Allah Almighty does not load a burden on a person's back.

And He does not put on his back a load he (?) cannot carry. Because in His verses Allah Almighty — one verse does not contradict another verse. But one has to understand the verses well, so that they do not contradict each other.

So, since Allah Almighty does not put on our backs what we cannot carry, well, here, when He says "do not load on us a burden like the one You loaded on them", He called it a burden for them, that means. What was it? Punishment, punishment. The burden of punishment. And those who did not learn from that punishment He destroyed. That too is a burden. Destruction is also a burden. That is why: what You gave them, their punishments, what You forbade them, do not forbid us, it says. But aren't there things forbidden to us? There are. But they are forbidden for our health. What does it say? Pork, it says.

There is trichina in this animal. Even if you cook it at three hundred degrees, the trichina doesn't die; it passes to people. And it harms people. Well, blood is where filth circulates, where (?) circulates. Don't drink it, it says. Carrion, rotten. Don't eat this either, it says. Those not slaughtered in Allah's name, those slaughtered — those slaughtered in a name other than Allah's, well, don't eat these either, it says. Because there is no god but Allah. Because of our faith, an animal slaughtered in the name of Ahmet or Mehmet is not allowed. But a vow is different. This vow is made for Allah.

He makes a vow to Allah. Well, he doesn't slaughter making a vow to his idols. Burdens like these are of course heavy on our backs. The punishments He gave them, that is, those burdens, do not put them on our backs, it says. If there's a part you didn't understand, ask again.

Here it says: Peace be upon you, Hodja, how can we see Khidr, or if we see him, how can we recognize him? Even if you see Khidr you can't recognize him; even if he comes beside you, you won't know. He acts by the command of Allah Almighty; he goes to help people in distress by Allah's command. To help; you can't tell it's him. And Hodja, how should a person who knows the Ism-i Azam use it? Can he pray for himself? The words at the end already answer it. A person who knows the Ism-i Azam cannot pray for himself. Not at all? He cannot. Why can't he? Isn't he human? Allah made His covenant with such people.

He knows the person who cannot, who will not pray for himself, and to the one who rises spiritually He makes His Ism-i Azam known. And I said to my Lord: what if I pray for myself? Look, this is the answer to your question now. "What if you pray for yourself" — don't We know that you won't pray for yourself? These words are probably enough as your answer. Yes.

We come to our lesson. At verse 82 of Surah Al-Qasas is where we stopped.

We're reading the footnote, on what was rendered wrongly. We're reading the footnote of the verse. Those who just yesterday wished to be in his place — who are they? Those who wanted to be in Korah's place. "So Allah gives sustenance abundantly to whom He wills of His servants, and little to whom He wills. Had Allah not shown us favour, not been gracious to us, He would have made the earth swallow us too. Woe," it says. "So the deniers never prosper," they began to say. The correct version is this: Those who (?) wished to be in his place: so Allah gives sustenance abundantly to those of His servants who wish for it, to those who wish. Why doesn't Allah Almighty here give abundantly to whom He wills? Well, what should He do now?

Korah wished, and He gave him abundant sustenance. Abundantly. "If You had not given to him by Your own will" — Allah Almighty, if by Your own will You had not given Korah this much sustenance, he would not have been praised like this either. (?) But the person himself wants it. He wants it himself, but he doesn't know of his destruction. But in the covenant Allah Almighty also helps them. Whoever they may be. But those who chase their selfish desires, step outside what Allah says and fix their eyes on the world: "It must be like this." That is, when he says "I want this", to the person unaware of what his end will be, Allah Almighty gives it.

Yes. So Allah gives sustenance abundantly to those of His servants who wish for it, and little to those who wish. Had Allah not been gracious to us, He would have made the earth swallow us too. That is, if we too, like him, had asked Allah for the world and turned our backs on Allah, we too would have sunk into the earth like him, it says. (?)

So the deniers will not prosper as long as they continue in their denial. As long as they continue in their denial. If they turn back, they will prosper, they began to say, it says. Yes.

Now we're reading its footnote. The two places that were rendered wrongly are these: "Allah gives sustenance abundantly to whom He wills of His servants, and little to whom He wills." Second: "So the deniers never prosper." The correct version: Allah gives sustenance abundantly to those of His servants who wish for it, and little to those who wish. And in the second place: the deniers will not prosper as long as they continue in their denial. Yes.

Our Lord has not distributed sustenance to anyone by His own wish. Our Lord, who, when He made the covenant with all people at Qalu Bala, wrote everyone's desire and wish for them as their destiny, gave people all their desires and wishes in full to them. Neither more nor less. What does "in full" mean? Whatever one asked for, He gave to the millimetre. It says He gave abundant sustenance, right? He gave whatever was asked. Had He not given the person what he wished, He could not have instilled his feelings in him as character; it would not have wanted it, it would have instilled it incompletely.

And what would he say then? Had You given me these, I would have obeyed You like this. He would say that. Had He given less, or had He given more: "I didn't ask You for this much, I got spoiled, I did this." When it says "in full": to the millimetre, to the gram; if we put it on the (?), to the centimetre, to the millimetre, all of it Allah Almighty gave according to the person's desires and wishes. Neither more nor less. But translators who do not know what the covenant is judged such verses by their own reasoning and wrote them, so the verses were rendered wrongly. Moreover, questions arose in people's minds, and many, from their faith, (?) not accepting these, out of fear of our Lord pass over it in silence.

So our Lord sent us to this world for us to prove what kind of person we are. With what we have done with our own two hands, or with what we have said, we earn reward and sin. Every soul will be called to account for what it did. Every letter that comes out of one's mouth is written down. I'm not saying it, Allah says it. There are two angels called Kiraman Katibin. Those on the right write his rewards, and those on the left his sins.

The second place is their saying "the deniers never prosper." Among many of the deniers — even among the disbelievers — there are those who became Muslim. Those who continue in denial will not prosper while in that state. That is the correct way to render the verse.

We've come to verse 88 of Surah Al-Qasas. If you have questions, you can ask them.

"Do not set up another god alongside Allah, worshipping and imploring it." Good heavens. Look what it says: "Do not worship and implore another god alongside Allah." Is there a god other than Allah?

There is no god but Him. Everything except His Self will perish. Judgment is His, and to Him alone you will be returned. These parts are right. The correct version: do not worship and implore invented gods other than Allah. Because the absolute owner of the universe is Allah. This universe, the seven heavens, encircled by the Prophet — whatever is created, from the atom to the globe, is what Allah Almighty created. Within this universe, among the created, the invented gods — people who turned their backs on Allah and, knowing that they were created, that He created them, deny Allah instead of reaching their Creator, deny Allah and wait for the Lord of their imagination.

These have raised the flag of rebellion against Allah, and with invented gods they worship the god of their imagination. So what does Allah Almighty say here? Do not worship and implore invented gods other than Allah.

You know there were gods in Mecca, well, now the names don't come to mind. There is (?). There is Uzza. There is Lat. There is Lat. There is Uzza. Many names. Each gave itself a name. Pharaoh too put himself in the place of god. Well, he too added himself as god — declared himself. These are all invented people. Invented things. Now why did people turn their backs on Allah and worship invented gods?

If I said to you — there's no fault in a comparison — for example: I created you. Would you believe me? Suddenly you are alive, all of you here in a row, and I stood before you and said, I created you. What would you do? First you'd look at yourselves: yes, I was created, but who created me? He is like me too, what — obviously he created; you'd get into a kind of search. And someone says: if there were another god who had created us, would he let this many people acknowledge him? He'd destroy him, show us his own self, "I created you" he'd say. What does he do? When no such one appears, they too say: yes, You created us. That is, those on the right, those who use their reason.

And those on the left denied Allah because they saw Him as like themselves. They waited for the Lord of their imagination. These parts may feel heavy to you, but this is the realm of Lahut. It was the place where people's souls were created. Allah Almighty, before them, exactly in human form, said to people: I created you. "Am I not your Lord?" — a definite command. Is an invisible god saying "I created you"?

So in the important places, the questions: would a person ever deny Allah? When one asks that: this is how he denied Allah. He waited for the Lord of his imagination. "I would have come down in the clouds with angels and made you prostrate," Allah Almighty said in His verse. Since Allah Almighty left us free with our own will, with our own desire and wish we wished to know our Lord. So, in the verse where He says "they are lying disbelievers", at the root these are lying disbelievers. Those who, knowing they were created in the realm of Lahut, and although they stood before their Creator, denied Allah.

The verses get a bit heavy, but this is the true realm of the matter.

Because Allah created man as a part of what He gave from His spirit. Allah is the friend of people, of those who believe, it says. Look, made a friend. He created him to see His Self in His Self. (?) That is, of His forms, of His own forms He gave to man; He created man close to His Self and became intimate with people; with them He speaks, He speaks with man, He sends His Book to man, if we use our reason. Those who deny Allah gave their covenant that way, and when they come to the world, since their destiny is so, they live by their own desires and wishes, denying Allah Almighty.

And what does it say here? "Do not worship and implore another god alongside Allah." So these, those who were there in (?) search, when they come to the world, wait for the Lord of their imagination, shape their own forms with their hands, make the form of the Lord of their imagination and worship it. They slaughter sacrifices for it, bring food to it, serve it with their hands.

Whereas the correct verse is: do not worship and implore invented gods other than Allah. There is no god but Him. Everything except His Self will perish. Judgment is His, and to Him alone you will be returned, it says.

Here there are many questions. Wait a moment. Let's finish this part, then we'll move on to your questions, God willing.

The place rendered wrongly here is this: "Do not worship and implore another god alongside Allah." The correct version: do not worship and implore invented gods other than Allah. They rendered the verse so illogically. Moreover, in ascribing attributes to our Lord and associating partners with Him, with wordplay they competed with one another. Is there another god besides Allah, that they say "Do not worship and implore another god alongside Allah"?

Who does this?

These are Jewish fabrications, fabrications of the Christian world. Their ideas are the same. The Jews call Ezra the son of Allah; the Christians call Jesus Allah's son, and (?) of Mary; they worship these, and in their prayers they say "Father", "Father", yes; they see themselves as Allah's sons and close ones and believe so. In that case, then wish for death, He says. "Us," they say, "the punishment in hell won't touch more than 3 days"; when they say so, (?) then wish for death, what will happen, He says; why live in the world, they say: suffer 3 days in hell, then live in paradise as you like. Yes.

The word of Allah is based on letters. For example, what does alif mean? What does mim mean? We cannot know these. But our Lord, with the meanings of these letters, sent His verses that will light our way as the foundation of the Book. Some verses are (?). No meaning is given to these. So when the verses are rendered, even though the Quran was revealed in Arabic, our Lord says: so that the Quran is better understood, We sent the Quran down in Arabic. So that it is better understood. Otherwise its full meaning — you do not have knowledge at (?) level to understand it. If Allah Almighty had sent this Quran down to us so that the human mind could fully understand it, we too (?) creators.

Because among these there are also (?). But Allah Almighty says: to whom We give knowledge, We give wisdom. That is, to the people We raise to a certain level, within their capacity of reason, We give its wisdom too. That is, what does this verse's meaning correspond to? Which verse does it support? Which hadith corresponds to it?

Yes. (?) Even those who know Arabic understand, in meaning and sense, as far as they grasp the essence of the Quran's verses. But at least the verses must be rendered on the condition of not ascribing attributes to our Lord. The verses must be rendered so that they do not contradict one another and do not refute each other. The correct way to render this verse is: do not worship and implore invented gods other than Allah. Now we have questions. Let's see what they say in the questions.

Yes. There's a question here.

Hodja, it says, peace be upon you. I just came across one of your videos. There you said: Allah tells you the Ism-i Azam, recite it when you're in distress. Yes, I said that, correctly. "But now: the one who knows the Ism-i Azam doesn't use it for himself, you said. Me — did I misunderstand?" This is different. Now, you didn't misunderstand, you said it right. Good, you grasped it well. But such people are permitted when they are in distress. For example, a fire broke out, you have no way out. You have no way out. You will burn there. That is suicide. Then, Allah Almighty has told you this Ism-i Azam; it will come to your help.

But if your appointed time is to die there, it will take your soul anyway and you will go together. For example, your life span is not over. An enemy confronts you, puts a pistol to your forehead, about to kill you. Instead of waiting there for his (?), you say the Ism-i Azam. If your time is up there, you will die anyway; if your time is not up, his pistol jams, he can't do anything to you, and you take it from his hand. Or someone comes, a helper comes, and saves you there.

Only in this way can you use it for yourself. I had an acquaintance. (?) One day a fire broke out in his house. In Zeytinburnu. A fire broke out. He says this Ism-i Azam. He throws himself out of the window. He escapes safe and sound.

What did you say, I asked. He didn't tell.

He didn't tell. He was my uncle's father-in-law. Let's not say father-in-law, rather of his adopted child the father, yes. (?), it says, "Peace be upon you, sir, I had a question: page 109, Surah Al-Ma'idah, 17 and twenty- second, seventy-five — I didn't understand these verses. I kiss your blessed hands," it says. Surah Al-Ma'idah, seventeen and twenty-second, seventy-five; let's look at the verses, it says. We'll explain the verses. Surah An-Nisa — in Al-Ma'idah, after this, Al-Ma'idah sixteen, seventeen: "Surely Allah It starts from 17. Yes.

17, 72, 75, it says. Not 22. 17: "Surely Allah is Jesus son of Mary."

"Allah is the Messiah son of Mary" — those who say, look, "is the Messiah son of Mary", by oath they have become disbelievers. It says.

"Say: then if Allah wished to destroy the son of Mary, of Mary the son, the Messiah, his mother and all who are on earth, who could do anything against Allah?" it says. That is, saying the Creator is the Messiah is to make him equal to Allah. Well, "whatever is in the heavens, on earth and between them, the ownership of all of it belongs to Allah. He creates what He wills, and Allah is fully capable of everything." Now here I understood what he wants to say. Let's come to verse 72. There now it will say the opposite of this. Yes. 38, 72. "By oath, those who say Allah is the third of three have become disbelievers."

Whereas only this — seventy-three, seventy-two — (?) that Allah is certainly the Messiah son of Mary: those who say so have become disbelievers, it says. That is, here, the one Allah created, the servant Messiah, in a precious sense, Allah's servant, messenger — that is what it means. And here, in one sense, Allah means "god". Whoever says it this way is a disbeliever, it says. Just as Allah Almighty said: as you enter through the gate, say "Hitta". That is, enter remembering Allah Almighty. And they enter saying "Hinta". In the sense of: You, come see us, watch over us. A change of the same words.

Here too, the same verses. "Is the Messiah." Now the matter of the Messiah — you'll learn it better here. What does it mean? Let us tell you its meaning here. Well.

Well. Here, the meaning of Messiah: it is one of the names of Jesus, it says. One of his names. Messiah. Just as the Prophet has many names, this too is one of his names. But those who change "Messiah" and say "god" — well, Allah Almighty says: if I destroyed his mother and himself. Well, if he were a god, would he be destroyed? Who could do anything to Me, He says. That is, the owner of the universe is Allah. But Messiah is one of his names.

As a term: anointed with oil. That is, dedicated to a task by being anointed with oil. Made fit to perform a religious duty. (?) Charged with a duty. It means a person on whom God laid hands to entrust a task. How nice. But if you go and say the Messiah is Allah — as they say. (?) That's what it says, anyway. What does it say? "Those who say Allah is certainly the Messiah son of Mary have become disbelievers. Whereas the Messiah said: O Children of Israel, serve Allah, my Lord and your Lord." That is, I am not a god, he says. That's what he says. They put him in the place of a god. "Know that whoever associates partners with Allah, Allah has surely forbidden paradise to him.

His abode is the fire, and the wrongdoers have no helpers," he said. Now in verse 73: "By oath, those who say Allah is the third" — that is, Christ — "are disbelievers. They have become disbelievers. Whereas there is no god but the one Allah." Since "Messiah" has several meanings, people got confused here. True, they get confused. It means Allah's messenger. A Messiah — they put him in the place of a god. It means anointed with oil, anointed. The people of faith take this as "Allah's prophet", because there is no god but Allah. But those who turned their backs on Allah — and although in the books in their own hands He wrote, had it written, that there is no other god but Allah, Allah Almighty sends the Gospel.

What do they do there? The rabbis change the verses. They change them for money. For material gain. Then what does it say here? Well, yes, the place — we lost it here, here. We read 17, 72; there's also 75. Verse 75 as well. In Surah Al-Ma'idah. Let's tell that too.

Well.

Surah An-Nisa. Surah Al-Ma'idah, verse 75.

Al-Ma'idah. We — it. "The son of Mary, the Messiah, is only a messenger. Many messengers came and went before him. His mother too is a very truthful woman. Both of them used to eat food. Look how we explain the proofs to them. Look, to them, it says, how We explain the proofs. Then look how they turn away from the truth." So verse 75 supports what we said. That is, do not associate partners with Allah through wordplay, it says. Meanings: words with several meanings, Turkish words, or words people have said, have many meanings. I say, "Children, come here" — "gelin" — I say. You come without walking.

Or they say "gelin" with tinsel and veil. There it means "gelin", a bride. So, twisting the words like this, it says — if you use them twisted, you go into kufr, it says. Yes. In response to this: deeds depend on intentions. Well, this saves a person. Deeds depend on intentions. Which verse of Surah Al-Qasas were we at?

289, 289. Wait a moment. Now we've done that person's verses. Yes, here's a question again, let's look at it.

It says: Peace be upon you, Hodja, when we share the videos we watch with each other on WhatsApp, the videos don't open.

When we sent them a month, a month and a half ago, they opened. Hodja, what should we do to solve the problem, it says. Tell Ömer. Here, tell this one, so they open. He's right. Peace be upon you, sir. My question to you: whoever goes on umrah in the month of Ramadan, the Prophet himself (peace be upon him) [says] does the tawaf with me, and also gets the reward of hajj. Someone said this is a sound hadith. What is the truth of this? We'd like to hear it from you. May Allah be pleased with you. Respectfully, I kiss your blessed hands, it says. These are all fabricated. Hajj has its own place. Umrah has its own place. I too did umrah in Ramadan.

In Ramadan I went into i'tikaf in Mecca. There I prayed the Eid prayer. Did I do hajj? I did umrah. The reward depends on your deed. There are people who want to go on umrah but cannot; they spend their days fasting, well, they go into i'tikaf and with love and devotion shed tears — he gets more reward than you doing umrah there ten times, because deeds depend on intentions. Allah Almighty gives a person such reward, his intention according to his deed: an ear of grain, it says, an ear with seven heads, you hold it, seven heads, in each ear a hundred grains, it says; that much reward He gives you: seven ears, seven bunches, and as many as the grains on their heads, the reward He gives; that is, He gives seven hundred rewards for one deed.

The verse says it too. I'm not saying it. But none of the nonsense can show a verse. Only hadiths. Most hadiths are (?) with human words; of people who, against the Prophet (peace be upon him), raised the banner of slander, they are the words. And they call these sound hadiths. And when they are cornered, they say it's written so in such-and-such book. Hadith is the counterpart of the verses.

Allah Almighty never — or the Prophet (peace be upon him) never — "from me: whoever does this gets this much reward, whoever does that gets that much reward" — never decides in place of Allah Almighty. Because Allah knows the secrets of the hearts.

But look, the nonsense reaches the skies.

So that they can say "so-and-so said this". And people believe these very readily. Why do they believe? Because, far from prayer and supplication, he'll do something and get that much reward. Oh how nice, (?) what a country. Yes. Don't believe such words. These are all fabricated.

Everyone will see the recompense of the deed he did.

He will see the recompense of the deed he did. The work — the deed is doing that work, but with the love of the heart in it, with the obedience in it, with the feelings in it — what he did, Allah Almighty will give him as reward. For example, a mosque is being built. You have no money to give there. It passes through your heart: if only I had money, I'd give. You get one reward. You have money and you give. Three rewards, five rewards, seven rewards, ten rewards, seventy rewards, seven rewards. There you go. Deeds depend on intentions. You give that much money, the other gives that much money too.

You give ten thousand lira out of a million; this one gives twenty thousand lira out of two hundred thousand lira. Whose reward is greater? See. Yes.

There's one more question. Hodja, when one goes on hajj or umrah, are the sins of the person who goes forgiven? I kiss your hands. Also: more reward than the person's sins — he gets reward. They are not forgiven.

But his reward is more; he gets reward.

But sins are forgiven by the verse. In the verse it says: going on hajj, if you do tawaf of the House of Allah seven times, sa'y — that is, if you do the tawaf once. Seven circuits are one tawaf. If you go around seven times. If you go seven times between Safa and Marwa. If you come out from there and pray two rak'ahs at the Station of Abraham. You are as if newly born from your mother, it says. You are spotless, it says. Spotless. So the sins are gone. Apart from this, sin does not go. Only reward comes, rewards come. Rewards take away sins.

And how do they take them away? I sinned against Alparslan. How many rewards is that sin worth? I'll give them to Alparslan. That's how it goes. There are small sins against Allah Almighty, or in a moment of absent-mindedness. Allah Almighty forgives those anyway. Little, minor sins. Yes.

Lesson. Let's do one more verse. Well. We've come to Surah Al-Ankabut. To Surah Al-Ankabut.

"He punishes whom He wills." How nice. He ascribed attributes to Allah. He had a grudge against him; Allah Almighty punished whom He willed. "And has mercy on whom He wills." That man was due for punishment. "I love you. Come on, you move over to this side." How do they write this like this, I don't understand. They render Quran verses, these people. They bring Allah Almighty down to human form, to the human mind. However a person is himself, by his own mind: I love this man. I forgive this one. Don't make this one suffer punishment. Well, and this one — well, he's that kind of man. Let him go into punishment and come to his senses.

Do you think the One before you is a human? You render these verses like this.

"He punishes whom He wills, has mercy on whom He wills, and to Him alone you will be returned." Yes. He who wishes punishes his own nafs, He protects the one who wishes for Allah. To Him alone you will be returned. In this verse too, the place rendered wrongly is this: "He punishes whom He wills, has mercy on whom He wills." The correct version: he who wishes punishes his own nafs, and the one who wishes, Allah protects. Who is it that wished? The one who wishes for Allah. Those who do what Allah says. Well, we are human, we make mistakes. If our reward is greater, Allah Almighty forgives our sins there. Because the reward is greater.

What does this mean? We loved Allah more than our nafs, we worshipped Allah. We took Allah's side. So Allah Almighty too: "Today I, as your protector, your guardian, [say] your place is here," and to the high paradise He sends you. Don't we say: Hasbunallahu wa ni'mal wakil? What an excellent trustee. Ni'mal Mawla. What an excellent Protector. And ni'man nasir. Allah Almighty is forgiving and (?). There is no god but Allah. You can't rely on anyone.

Yes.

A question came here. Let's read this part first. In this verse too: that our Lord has no willing over people, that with every soul our Lord made a covenant, and that people's desires and wishes were written for them as destiny and will never change again, and so that our Lord over people has no willing — this we wrote. In broad detail, at verse 172 of Surah Al-A'raf it has been explained. There: why were we created? Where were we created? Why did our Lord make a covenant with people, and although He knew what we are, why did He send us to the world? You can find information there. Yes. Now I'm ending our lesson here.

We'll move on to the questions now, along with the questions. Well, let me close this. It's dirty.

Well.

"Peace be upon you, Hodja. Hajj and (?) is umrah," it says. (?). We've read that part. It says: Peace be upon you, sir.

As proof that our Lord appears in human form: "Laqad khalaqnal-insana fi ahsani taqwim"; and also "lahul-asma'ul- husna"; that asma means name or attribute, I know.

I understood the link between these like this: The most beautiful of everything, the attribute, is Allah's. Justice, compassion, mercy, beauty — thus the most beautiful is Allah. This meaning emerged and I made such a link, but can you explain, sir? May Allah be pleased with you. Now, that Allah Almighty is in human form — at the first stage I'll say it. In the realm of Lahut, before us, exactly like a human, standing, a human. The Prophet is beside Him too. That's why people split there (?). Some, because they saw Him as a human, could not grasp that this human created them. Whereas the one before him was his Lord.

That's one.

Man being created honoured above the worlds: "Laqad khalaqnal-insana fi ahsani taqwim." His saying "I created man in the most beautiful form" — form. Now try to grasp this part well. Form. Our Lord too manifests Himself to man in many forms.

Manifestation means: in a state of unveiling, in the dream world, bearded, beardless, young, old, aged — they pass before you like a film strip. This is called manifestations. So the forms, the same forms. Among the same forms, the most beautiful form belongs to His Self. He does not want to see that beautiful form in people. This too is within the words found in the Ism-i Azam. It is within the words found in the Ism-i Azam. No being equals Him, in beauty, in attribute, in form.

So he stood upright in his true form. Once more, it says, he stood upright in his true form. That is, in the address "Am I not your Lord?" in the realm of Lahut, when He said "I am your Lord" — that is His true form.

In this case, with attributes like this, forms, persons, attributes, like this, what does it say: the attribute of compassion, beauty — thus the most beautiful is Allah, it says. For example, Asma al-Husna. It means name or attribute. Name or attribute. "I know." You know it correctly anyway. "Between these, I understood it like this: the most beautiful of everything, the attribute, is Allah's." That's right too. "Justice, compassion, mercy, beauty — thus the most beautiful is Allah." That's right too. Those — but when we say form: form, of His forms, a part to us He gave. A part of His form. How do we know?

In the universe, Allah gave only to man from His spirit. From His spirit. Man has a spirit. No being in the universe has a spirit. Except man. So those who call Gabriel Allah, those who call Jesus Allah, those who call the Quran Allah are one thing; the one who says the spirit is Allah, and is telling the truth — that is another. But that spirit — that the whole spirit is Allah's, and "They ask you about the spirits; say: about them, about it, you have been given only little knowledge" — His saying this: honouring us with His Self, giving us a part of His spirit, creating millions, billions of people, no person resembling any other, and Allah Almighty, with infinite attributes, changing attributes.

So the most beautiful attributes and forms belong to Allah alone. We too are people created as a part of our Lord. So, since Allah created man resembling His Self, He became intimate with us, spoke with us, sent us a Book, in paradise and hell made us everlasting. Because He became intimate with us, Allah Almighty gave us paradise as a gift. If we are with Him, of course. Yes.

Here another question came to us. Peace be upon you, Hodja. I know I asked you many questions about the Ism-i Azam today. But just now I came across one of your videos again. And in the video someone said to you, "Could Ayat al-Kursi be the Ism-i Azam?" And you said it's correct. Did you mean that? Or did I misunderstand, I wondered. There, a mistake: a word is missing. Of it — most of it is within it. Yes. Most of it is within it. That is, most of the Ism-i Azam — it is a prayer. A prayer. It is a prayer together with the Ism-i Azam. That prayer, part of it is there. I learned.

In Ayat al-Kursi, indeed — in many places of the Quran the Ism-i Azam of Allah Almighty occurs. In many places of the Quran. If the Holy Quran, from beginning to end — "is this the Ism-i Azam?" — seeing each verse of it like the Ism-i Azam, you read, you will attain your wish, if it is within your destiny. But this is impossible too; you can't do it. Absent-mindedness surely comes. You skip verses.

Absent-mindedness comes to you too. That way you will have skipped verses. That too is very hard. Yes. Stay well. Be entrusted to Allah. Dealing with the Ism-i Azam is not a good thing. If you make yourself loved by Allah, our Lord will tell you anyway. When you are in distress — that is the first thing He tells you: when you are in distress, say this. That is the Ism-i Azam. Somewhere, a person — he loved me very much — because he had received some help from me, said to me: when you're in distress, say this, he said. He's saying the Ism-i Azam. Together with its prayer. I looked him in the face. Who tells you this, I asked.

My father told me, he said. He didn't do well, I said. My advice to you: don't tell this to anyone again. Otherwise, I said, well, they'll cut out your tongue, and gouge out your eyes too, mind you, I said. Don't tell anyone. But I didn't tell him "this is it" either. Among my students, one — the Ism-i Azam he knew; "this is the Ism-i Azam," he said; right, I said. He too has passed away. Indeed, İbrahim knew the Ism-i Azam, but no one uses it for himself as long as he is not in distress. That is, by distress — Ahmet is beating me, shall I right away say the Ism-i Azam? My affairs are in distress, well, it went into debt, well, let me (?) my debt, it made me bankrupt — saying it for this: not so, not so; those are all worldly matters.

Stay well, be entrusted to Allah. Lillahi Ta'ala al-Fatiha.