Talk of 2 March 2024

(?), (?), (?), praise be to Allah, praise be to Allah, praise be to Allah, praise be to Allah. Praise be to Allah, praise be to Allah, praise be to Allah. Allahu Akbar Allahu Akbar

Alhamdulillahi Rabbi'l-alamin. Ar-Rahmani'r- Rahim. Maliki yawmi'd-din. Iyyaka na'budu wa iyyaka nasta'in. Ihdina's-sirata'l-mustaqim. Sirata'lladhina an'amta alayhim Be entrusted to

Allah, be entrusted to Allah. Remember Allah.

Remember Allah.

Allah Allahu Akbar, Allah Allahu Akbar

Assalamu alaykum wa rahmatullah, assalamu alaykum wa rahmatullah, Allahumma anta's-salam wa minka's-salam, tabarakta ya dha'l-jalali wa'l-ikram.

Be entrusted to Allah. La ilaha illallah, wahdahu la sharika lah, lahu'l-mulku wa lahu'l-hamd, alhamdulillah.

Amin Here there are many things, there are questions, which one, where did we stop, where did we stop last time? Did we get to Surah Maryam? Hodja, page 289, Surah Ar-Rum, verse 5, 289. Yes. Page 289. At Surah Ar-Rum, verse 5. 289. Let's go in here.

279. 293. 289. Surah Al-Ankabut came up. Are you saying Surah An-Nur? Surah Ar-Rum, verse 5, Hodja. Surah Al-Qasas came up.

289. Oh, you're saying 283. 289, Hodja. Surah Al-Qasas, 282.

This is 83, Hodja. Surah Al-Qasas, 41. Surah Al-Qasas, 46. Al-Qasas 56. Does An-Nur come after Al-Qasas? Yes. Surah Ar-Rum. Surah Ar-Rum. Surah Ar-Rum. Yes, Hodja. Which number? Does it come after 40? Let me see. What page? Hodja, it's on page 289. This is 289. This is Surah Al-Ankabut. After that, Hodja.

Where is Surah Ar-Rum? Verse five, Hodja. Verse five. 29. This isn't it. This is (?).

280, 90, 92, 93, 94. Yes. Surah Ar-Rum, verse 5. Now there are questions there. Where do we start these questions? Yes. It says 289, Surah Ar-Rum. He's right. Verse 5. Where do we start? Can you see it? Hodja, last time 27-30, guest, guest. Hodja, we stopped here. Where, at which one? Hodja, a bit further up. Hodja, peace be upon you. I believe Tayy-i Mekan exists, but. Even further up from here? Further up, Hodja. Peace be upon you, Hodja. I have a drum instrument. I have a drum instrument. If I sell it, I will make money. Is it halal? What is this drum instrument? A drum, Hodja, you guessed it. A drum made of pine.

A drum, Hodja. I know that the guitar and string instruments are not permissible, but I have no idea about percussion instruments. Further up from here too? Yes, Hodja, a bit further up.

Page 289, Surah Ar-Rum, verse 5. In the one below that, Hodja. Yes, Hodja. From this one? Yes. It starts here, Hodja. (?) peace be upon you, sir. If I am not mistaken, in a saying, I think, of Hazrat Mevlana: if you walk on the path of truth, it opens your way. They make it easy. If you vanish in the existence of the Truth, they return you to true existence. If you are freed from the self, you grow so great that you do not fit into the world. Then they tell you to yourself without you. He says. Can you explain this, sir? May Allah be pleased with you. A guest is saying this.

You are not mistaken. It is, I think, a saying of Hazrat Mevlana. These are the spiritual ways of drawing near to Allah Almighty. But there is a leap here. Let's say that. It is, I think, a saying of Hazrat Mevlana. If you walk on the path of truth, it opens your way. True. You say Allah. You are with Allah. Give what is due. Give justice. He judges. From oppression, from pressure, or from violating people's rights you are protected, you judge by Allah's sharia rulings, you continue on your way, in your prayer, in your supplication, if you continue your dhikr, these drag you into the struggle with your nafs.

As long as you struggle with your nafs, you have entered the path of truth. And in your heart the presence of Allah Almighty begins, and it begins to pull you like a whirlpool. This is the path. Yes.

It says it makes the path of truth easy. There it pulls you. It teaches you what you do not know. It gives you the openness of unveiling. If you vanish in the existence of the Truth, they return you to true existence. He says. Let's skip this part now. We will skip this part. He has brought this part too early. We skipped this part. If you are freed from the self, you grow so great that you do not fit into the world. Then they tell you to you without you, he says. Not "they tell you to you without you". These, because people did not understand, wrote some writings on these parts according to their own heads.

Now when you are freed from this self, you grow so great, he says, that is, not that you don't fit into the world: before the greatness of Allah Almighty you are crushed, you become His slave. A slave, what is a slave? In the past there were slaves, there was an era of slavery. Even if his master killed him, it was his right, because the slave did not do what he said. The slave is under the master's command. If the slave does what the master says, the master is pleased and provides for him. He too knows that this world is like this. He knows that the master and owner of this universe is Allah. If he knows that he is His slave, he too rises, and after that, once such a person has surrendered his soul too to Allah, the owner of the universe, he vanishes in Him, that's it.

This shows that. He enters there. What business do you have with this? First, continue on the path of truth. These are great things. (?) Guest says: Peace be upon you, Hodja, I have a drum instrument, if I sell it, I will make money, is it halal? Why not? It is halal. What is not halal is string instruments; they are not halal. These have been made haram. But if that string instrument plays strangely and reminds you of Allah, that is an exception. But most string instruments whip up lustful feelings. Love of the world and your own self surround you like a fever and pull you to the world. You get lost in the swamp of the world.

Tayfun says: Peace be upon you, because of the evening prayer our lesson today will start at 19:15. No, we started normally. Who wrote this? Was it last week? Okay, this was from last week. Peace be upon you, Hodja, could you explain the third verse of Surah Al-Hadid? I kiss your blessed hands, he says. Let me see, Al-Hadid. Here he wants the third verse of Surah Al-Hadid. Let's see. Al-Hadid. The glasses don't show much here, but we'll look.

Where is this Surah Al-Hadid? Can you see it? Al-Hadid, I found it, I found it. I found it.

Page 536.

557.

543.

Surah (?).

He wants the 3rd verse of Surah Al-Hadid.

He is the First and the Last, the Manifest and the Hidden; He knows all things. Huwa'l-awwalu wa'l-akhiru wa'z-zahiru wa'l-batin. He wants its explanation.

In the previous verse too: the dominion of the heavens and the earth is His. He gives life and causes death. He has power over all things. Now in this verse Allah Almighty speaks of His own Essence.

Other than Allah, it says. You know how they ask what La ilaha illallah is. La means "there is no". Ilaha, other than the God, no god at all. So that God has no beginning; no one can know His beginning. Nor can we know His end. What is the end? Deathlessness, an eternity. Because He gave man from His spirit, and because man too subsists through Allah Almighty, he too, people too, in paradise and in hell, are deathless forever. Forever. If we open this up: huwa'l-awwal, the meaning of Hu, who subsists by His Essence, is: He is the First, it says. That is, when this universe did not exist, the seven layers of heavens, or let's say eternity, Allah Almighty who embraces even eternity, when nothing existed in eternity, He existed by Himself.

What does it say? Hu, who subsists by His Essence. That is, before this universe was created, His Essence existed.

Huwa'l-awwalu wa'l-akhiru: these seven layers of heavens He created, when the time comes, the Day of Judgment will break out, everything will be thrown together, and again at the end He Himself will say, it is I. I. In the previous verse it already says the same. Look what it says. Yes. The dominion of the heavens and the earth is His. He gives life and causes death. He has power over all things. If we speak of the verse before that: everything in the heavens and on the earth glorifies Allah. Now these verses all confirm one another. Allah Almighty subsisted by His Essence. We said the worlds did not exist. He created the Prophet, created him from His light, and when from his light He created these seven layers of heavens and what is between them, all that He created, the atoms of all substances, magnetic or antimagnetic, their nuclei, He Himself creates them.

While spinning around its axis, it makes a sound. This sound, whichever of His names Allah Almighty will have it remember, turn off that phone, will you, whichever of His names He will have it remember, in those substances, all these substances He created, the earth and the heavens and what is between them, from the atom to the globe, whatever He created, He makes them remember His Essence. Why does He make them remember? It shows that there is no other god besides Him, that He is the owner of the whole patent of these worlds. So when it says La, there is nothingness. Ilaha: other than that God there is no god at all.

It means the owner of the whole universe. The first verse already has it remembered. The owner of the heavens and the earth and what is in both.

He is the owner of the manifest worlds, that is, of these seven layers of heavens He created, the manifest worlds, and at the same time, when He destroys these worlds, of the hidden worlds of the hereafter, that is, also the owner of the true worlds. Now another verse comes to my mind here. He is the Lord of the two easts and the two wests, it says. They have come to this.

Yes. There is a broadcast, I suppose, isn't there? But it's frozen. Yes, there is a broadcast.

Now where was that part? Let's find that part.

Talk, guest. Peace be upon you, guest. Let's go down here a bit. Hodja, it's up above, Hodja. A bit more, Hodja, okay. Is it here? Verse three, Hodja.

Verse three.

We said that now a verse comes to my mind here. They say the Lord of the two easts and the two wests. Yet this world is a likeness and shadow of the world of the hereafter. If there is east and west in this world, there is east and west in the hereafter too. That is, Allah Almighty: I am the owner both of these worlds, the manifest worlds, and of the world of the hereafter, the hidden world, the true worlds. They cannot know this. The sun rises from such a place in summer, sets there. In winter it rises from here and sets there, they say. That is how far their understanding of the verse goes. Here too, by huwa'l-awwalu wa'l-akhiru He means the owner of the manifest worlds and also of the hidden, that is, the worlds of the hereafter.

In the hidden worlds, that is, our Lord who created us in the realm of Lahut created us as spirit, nafs and life. We put on flesh and bone in the realm of dominion. By a second creation we turned into the manifest world, and with the deeds we do here, gaining reward and sin, proving what kind of person we are, according to the verse "Did you think you would die without proving what kind of person you are?", we will complete our life and pass on to the hereafter. And at the time we give account, our spirit, facing the body: when you come before Me with a driver, this driver, the spirit, in the body drives the body.

Sir, when you come before Me with a driver, We will seal your mouths, silence you, bind your feet, make your hands speak, He says. And after the testimony is over, you have returned to the One who first created you, tasting death there a second time, that is, death will die, the body will die, and like a rag, like an old rag, it says, He will roll it up together with the world and throw it into hell. Now those who don't know it like this... what I say is a verse. Allah Almighty already says He will roll up the world like a rag and throw it into hell. Now in this case those who don't know this put a body into man again, at the gate of paradise they have him wash, have him washed.

Then they put him into paradise, and the angels say, you have come clean. They don't even know the meaning of clean. Clean: to enter paradise purified of sins, completely clean. Sir, just as a sinful person goes to Mecca, circles the House of Allah, does the sa'y between Safa and Marwa, sir, and after praying two rak'ahs at the Station of Abraham, you are completely clean as if newly born from your mother, says Allah Almighty. They know nothing of these verses either. They put people into a body again. Yet He is the First and the Last, and the owner both of these worlds and of the world of the hereafter, and that there is no god but Allah, by having these seven layers of heavens remember His Essence, He has symbolised that there is no other god besides His Essence.

Hodja, it went sideways. Hodja, there's a problem with the broadcast again, Hodja. What is he saying? Hodja, there's a problem with the broadcast again. The broadcast isn't going out, Hodja. Me too, yes, the broadcast is going out, but me too, (?). There's nothing. There's a picture. Is there no sound? There is. Is there? There is, isn't there? There is sound. Now we come to the thing. Guest. Guest says: Hodja, peace be upon you. And peace be upon you. I believe Tayy-i Mekan exists. But why did Hazrat Husayn not get away from Karbala with Tayy-i Mekan? Can you answer, he says. Now Hazrat Husayn is my own forefather.

I (?) from his lineage. The Prophet (peace be upon him) told Hazrat Husayn, beware of Karbala. That's one. Hazrat Husayn set out from Medina with a group of people, came to Karbala, and stopped there.

Where is this place, we said, we went around, we came back to the same place. Upon this: where is this place? Karbala. He says, stop here. Because my grandfather said so, he says. Beware of Karbala, he says. If he himself had wanted, he would have gone, but he did not leave those people and go. In this case the events were already written. What will happen? Before that, in (?), Allah Almighty wrote the destinies. People's destinies were written. Since one cannot step outside destiny, another army, Yazid's army, also comes opposite. When a hypocrite among them shoots an arrow at the other side, the battle begins. That's the situation.

We will not give the account for this. Its account is left to Allah. One side is the noble Companions. One is the grandson of the Prophet. One side is the noble Companions. The other side is the noble Companions. One is Companions. On the other side, Companions. We cannot talk about them. Their burden, their reward and their sin are left to Allah. This is a temporary world anyway. A prison life.

They have moved on to a deathless life. They have been freed from the prison of the world. We will accept it like this. Yes. If you ask me whether I am like that too, I am like that too. I'm reopening it now. Look now. Here. It says stop on this, look. If I don't press this, it doesn't open.

You hear it, don't you, Hodja? Listen, it will come, I suppose. Look, it says this site can't be reached. It says this site can't be reached, and then. The old one comes. The old site comes. It switches to the old broadcast. The old broadcast comes. The old talk comes. Hodja, it says stop. When you say stop, don't end it. But we need to try stop.

Hodja, when you say stop, the broadcast ends then.

Sir. This is the new one. This new one came. The new one came. I was saying it came just now. Yes. You take a look.

Do you have any experience with Tayy-i Mekan? For example, Tayy-i Mekan with the Ism-i Azam. Hodja, I believe Tayy-i Mekan exists, but why did Hazrat Husayn not get away with Tayy-i Mekan from the Kaaba, from Karbala? Yes. We explained this. Shall we explain it again?

Now you are talking. Is the broadcast coming through properly, he asks. Is the old one coming? The new one is coming, Hodja. Is this the old one or the new one? Let's explain this again. We explained it, but it keeps cutting out. Hazrat Husayn, peace be upon him: the Prophet (peace be upon him) says beware of Karbala, beware of Karbala. From Medina the Radiant to Damascus, Hazrat Husayn, who set out on a journey with his tribe, that is, with the people around him, comes as far as Karbala. There they pitch the tent. He says, what is this place? It is Karbala. At that moment a commander comes. He says, they are looking for you.

Yazid's army is looking for you, he says. They pack up. They continue in the opposite direction. They walk until morning, they go round and round. Again they come to the same place. He says, where is this place? They say, we wandered until morning. Again we came to the same place. This is Karbala. Then, he says, set up (?) there. My grandfather told me, he says, beware of Karbala. And Hazrat Yazid's army also comes to Karbala. Seeing him there, before the hypocrite inside shoots his arrow, Hazrat Yazid says, Husayn, go back, he says. People will say, he says, people will say that the Prophet's grandson could not be hosted in Medina.

This would be a disgrace for us, he says. Go back, he says. Upon this, that hypocrite inside shoots an arrow at the other side. When he shoots the arrow, the battle begins. When they shoot arrows at each other, the battle begins. And in this situation, the path we should take or hold is this. Yazid's army, the noble Companions, the noble Companions; the Prophet's grandson opposite, Hazrat Husayn, and those around him too, both the noble Companions and the noble Companions. We cannot talk about them. We cannot even be their dust. Because they spread Islam and consented to that state. They served Islam with their lives and their wealth.

The enemies of religion keep serving these up like (?) pilaf to people. To make Islam break itself apart. My advice to you: with these, never make any judgment, nor say a word about them. That is why I do not say a word about them and do not say anything.

He says, guest: Also, Hodja, do you have any experience with Tayy-i Mekan? For example, can Tayy-i Mekan be done with the Ism-i Azam? I kiss your hands, he says. Tayy-i Mekan is not something that happens whenever you feel like it. Whenever you feel like it. And the Ism-i Azam is not something that happens whenever you feel like it either. You can't say it anyway. Everything, the person who has that Ism-i Azam ties everything to time and rule. Never would he have his own business done by using Allah's name; that would be a disgrace for him. First a person holds on to the means; outside the means, he is in great difficulty, and if he absolutely wants it to happen, absolutely, that is, let's say, some work of Allah Almighty, sir, or a duty He gave you, you will carry it out.

Like this. Or you will help people. Like this. You can't use it for yourself, by yourself, anyway. Using it for yourself is not allowed. In this case, a person who has made the Ism-i Azam his emblem, if he knows it, will do what he wants. Or he will say it, and what he says will happen. A sheikh's student comes to my mind. The student says to his sheikh: Hodja, he says, spiritual help. My son, he says, effort. Again: Hodja, spiritual help. My son, he says, effort. Hodja, he says, before me you always, he says, gave them lessons, that is, you gave them spiritual help, you didn't do it for me. Is that so, my son, he says. Well, if you do what I say, I will give you spiritual help, he says. Go ahead, he says.

Climb that minaret and throw yourself down, he says.

He climbs; halfway up the stairs sleep comes over him and he stays there, halfway up the minaret.

He has a dream. In the middle of a desert. He doesn't know where to go. He looks to his right, he looks to his left, and finally evening comes. He sees a light burning on top of a mountain. Surely, he says, I'll find someone there to show me the way, he says. He goes and looks in through the window of the house on the mountaintop. A table is laid, with everything but bird's milk. Men are seated around it. A young woman is serving them. Let me knock on the door, he says. Surely they'll give me a piece of bread, he says. A guest of God. He knocks on the door, (?) inside. They host him. They fill his stomach.

After each of them has eaten, that young woman, the young girl, pours water on their hands. One man gives her a slap. He slaps her. Sir, the next one washes his hands and slaps her. All of them in turn slap the girl, he says. Oh, he says, what cruel people these are, he says. What cruel people. If I were them, I would be kind to her. She cooked, he says. She fed us, he says. Anyway, his turn comes. He washes his hands. He does nothing to her. They say, why didn't you hit her? Why didn't you hit her? Oh, he says. She fed us and gave us drink, he says. Does one hit her, he says. Well, come on, my son, he says.

Come on. You go about your business, he says. They pat him on the back. He wakes up there. He comes back. He says, Hodja, on my way to the minaret I had such a dream. Well, my son, he says. That woman you saw is the world, he says. (?) Because she gave you those blessings, you ate. You were deceived by those blessings. You forgot the Truth, he says. Go about your business, he says. There's more to go, he says.

Yes. There is another story like this, but let it be for now. Our job is not telling stories. A person cannot use the Ism-i Azam for himself. He uses it only in a very tight situation. Because this is Allah's command. Yes. That's why. No, I'll go to such a place. Let me do Tayy-i Mekan and go to that place, no. Let's come to Tayy-i Mekan.

You want to go to Mecca. You have no money. You weep and ache. Nothing. The next year comes. Tears come from your eyes out of love and longing. The bones of your nose ache. It's like a needle drawn across your eye. With these feelings you weep in a wretched state. If you live sincerely like this until the next year too, Allah first opens the doors of means for you. If there are no doors of means, and your rank is high, then, with Tayy-i Mekan, you get there in a few steps.

This is Allah's blessing to people. One day in Mecca we visited Arafat. We wandered around a bit, we're walking. There are a few people with us. Your uncle was here too. He knows about this too. Sir, opposite is Mount Thawr. We said, let's not go to Thawr by that road, let's not go around this way, let's take a shortcut from here, a shorter way, we said. Within a few minutes, or let's call it minutes, within 5-10 minutes we got close to Thawr. That is, we'll reach the top; how much is left? Let's say there's something like 20-30 meters. Sir, behind us, the people around us, when they said "Hodja, how did we get here", we found ourselves at the foot of the mountain.

Come on now, we said, (?) strength to your knees. Without it being in your hands, Allah Almighty, for the sake of someone among us, takes us there. A miracle doesn't have to be in the sheikh. Sometimes the greater miracle appears in the sheikh's student. Yes. Don't busy yourselves with these, you'll waste your time, time is precious. Instead of busying yourself with this, instead of obtaining it, try to draw near to its Owner, its Owner. And to its Owner you draw near by reforming your nafs, that is, the Owner of the worlds. Yes. Peace be upon you, Hodja. Our ancestors in our history who showed exemplary conduct, our statesmen, the states they founded, the victories they won: is there any harm in speaking of them with praise?

Could you enlighten us? I'd be very glad. Now, divide what you said into two parts. The first part: deeds depend on intentions. If you tell your child and those around you how your ancestor worked for this homeland, how he gave his life for this homeland and left those who came after a homeland in freedom, in a democracy, if you tell those people this for Allah, for the homeland, for the nation, there is no harm in it. But if you boast of your ancestor, your mother, your father, your past, here is a verse for you. He comes to Mecca, it says. He circles the House of Allah.

If you do the sa'y between Safa and Marwa, and pray two rak'ahs at the Station of Abraham, then, it says, do not boast of your mother and father, of your past, it says. If there is anyone to boast of, it is Me, He says.

That your mother, father and ancestor are of no benefit to you; the Owner of the worlds, you knowing Him as your Owner and going to Him; knowing that He is the Owner of your mother and father and past ancestors and everyone, that no one can be of any benefit to anyone, but knowing that benefit comes from Allah, when you go surrendered to Allah, then do not boast of your mother and father, boast of Allah. Reach such a station that you become a station of intercession and intercede for your mother and father too.

Yes. You understood both meanings.

Peace be upon you, Hodja.

Of those living now, there is no hodja besides you whose word I trust. May Allah grant you a long life. Inshallah. But after your passing, are there hodjas we can listen to and learn the way from? If there are, could you tell us their names? Allah Almighty's scholars never run out. Look what He says: when We raise a scholar, above him We raise a scholar, and above him We raise a scholar, He says.

Among my students there are people who will know falsehood and sift it from the truth; you can listen to them. But after me the 8th Qutb al-Aqtab will come, you will listen to him if you live long enough.

How will you recognise him? He too will speak like me.

When Hazrat John was in prison, they said to Hazrat John that someone like you has come and is speaking, about Jesus, peace be upon him. And Hazrat John says, alhamdulillah, my namesake has come.

If you see someone who speaks like me, he is the eighth Qutb al-Aqtab. After him the Prophet (peace be upon him) will come, as Hazrat Mahdi. His rule will last forty years. He will taste death a second time. After that the world will live forty more years and go to its (?) end.

Abdülmetin Rüya says. In silk production, they put the silkworm into a cauldron of boiling water, and after the worm has made the silk, when people take the silk, the worm from the cauldron, in the boiling water, has died. Is this right? Is there any harm in it? If Allah created the silkworm like that, and if Allah Almighty created this silk and offered it for people's benefit, I wonder, when the silkworm has finished that thing, is it alive? Let's say it's alive. If you don't catch it, that is, don't kill it, it will pierce the cocoon and come out, and the silk will be of no use. Look, we slaughter so many sheep.

We slaughter so many cattle. We slaughter small livestock.

Do you know what their pain is like? Allah has not wronged any of His creatures. Its pain, you know how someone with scabies itches, and the more he scratches the sweeter it itches, it's just like that. As it itches, the animal struggles to scratch that itching spot. As it struggles, its upper right leg is free. It keeps pumping the heart, and the blood comes out.

My Lord is not cruel, to burn those animals alive there and kill them. Yes.

Men do the silk production. For a man, wearing silk fabric is normally haram, but while making it he touches it. Is this harmful? Also, (?) silk carpet, can we buy silk carpets for our homes? Silk is halal for women. Silk is haram for men. Why? Because silk completely wraps people's skin and brings out their shape just as it is. For women this is adornment. A woman adorns herself for her husband; for her it is halal. A man will wear loose clothes. He will not show his contours. The same for women, but a woman, it says, adorns herself for her husband.

Men in the hereafter, in paradise, will wear silk clothes, it says. There it is halal. Because there the nafs... don't forget, Allah Almighty will do a new loading in us there; there we will be brothers. Grudges, griefs, gloom, enmity, we will forget these. In this situation, in paradise we will all be one another's brothers. That's why in this world it is haram for men, halal for women. Now to touching it. If you touch it, even if it rubs off on you, as long as you don't wear it, it is not haram. You work with it, you will earn your livelihood.

What does it say, silk, silk (?)? Peace be upon you, Hodja, I kiss your hands. To take out the pearl they hollow out the inside of the mussel and the oyster. Is this harmful in our religion? It is not harmful, because the pearl inside the shell is covered with a covering. Now I have one, up there. If it were here, I would show you. They have to hollow it out, they take the pearl out from inside. Allah Almighty says, I have placed the pearl from the seas at your command. Fa bi ayyi ala'i Rabbikuma tukadhdhiban. Which of these blessings will you deny, He says. He placed it at our command. That pearl will come out from inside it.

This is Allah's command. And the man will earn his livelihood from it. Whatever is in the sea, on land, in the air, Allah has placed at man's command. By hollowing it out and taking out the pearl, he fulfils Allah's command and earns money from the pearl. He sells it, he earns money. Why should it be forbidden, why a sin? Yes.

On the (?), on the sock, there is a widespread practice called mesh. Could you explain this, Hodja, he says.

You can't confuse the mesh and the sock. A sock, even nylon, even if it doesn't let water through, is a thin sock. The skin of the feet shows. Because socks let water through, and let air through, there is no mesh on them.

Mesh is on leather. There's a proverb. Seven layers of felt, I still get through. One layer of leather, I turn back, it says. There, one leather, (?), I turn back, it says. There you wipe your feet, on leather. Other than leather, mesh is forbidden. You can't do it. Yes.

Hodja, peace be upon you. When I see it in some verses of the Holy Quran, what does Qasas mean? Can you explain? Qasas? Qisas? Qisas. Qasas, Hodja. Qasas. Qasas. As a surah, you know, there is Surah Al-Qasas, Hodja. He asks the meaning of Qasas. The meaning of Qasas. Yes. Let's read the meaning of Qasas from somewhere. I don't know it either. There is Surah Al-Qasas, but let's see what Allah Almighty tells in Al-Qasas. Look, it's here.

On which page is Al-Qasas? Page 384. Page 384. Look now. 384. Let's see. Surah Al-Qasas. It was revealed only in Mecca. From verse 88, during the hijra, between Mecca and Medina, 52 to 55, the verses, the verses are reported to have been revealed in Mecca. Qasas means events, stories. How nice. What is it? Qasas means events, stories. Now what does it say? Is Allah telling stories? The meaning in the stories here: We a comparison, a comparison with a mosquito or something greater, so that it is understood, making it, sir, We do not refrain from it, He says. That is, a shepherd who has seen nothing, who knows only a way of speaking, a shepherd sits there. So that he understands too, and so that the world understands too, We bring examples, He says. These examples are what appear here as stories.

There are no stories. Examples. We're explaining now.

means (?) (?) 25th. I can't read its name, it's very small. Let's hold this with something.

Ah. What does it say here? Look, my eyes. Its name. You read it. My eyes are watering like this. My eye is bad anyway. Qasas means events, stories. Okay. It takes its name from the 25th verse. Ah, it takes its name from the 25th verse. What does it say, let's see? Look at the 25th verse. You read all of it. Then we'll look at the 25th verse. Let me open it for you. The main topics of the surah are the life of Moses, peace be upon him, from his childhood onwards, his struggles, tawhid and the victory of its people, and not relying on worldly wealth. Look how nice. You can learn it from here. We are not going to keep all of it in our heads.

Not the meaning of Qasas, not the meaning of Ahmet or Mehmet. You'll tell the verse, we'll explain the verse to you. Come, let me see this part now. The 25th verse. Look, this writing is big. Then one of the two women came to him, walking shyly. My father, she said, is calling you to pay you for watering the animals for us. Who is this? Moses. After the man killed the Copt, look, right away... you tell me the verse, I'll explain it to you. Where did it get Qasas from? Here. Sir, after he killed the Copt, when he realised that Pharaoh would kill him, would take retaliation, he flees to Shu'ayb, peace be upon him.

He comes. There he sees that two girls are going to water the cows. But all the men are watering. Although (?), they stand back. Why aren't you watering, he says. They say, we don't go among the men. After they have watered, we water our cows. So he takes the cows and waters them. He gives them to the girls. He goes to the girls too. Now the girl comes. Shu'ayb, peace be upon him, is calling him now.

When Moses came to Hazrat Shu'ayb and told him what had happened to him, he said, do not fear, you have escaped from that wrongdoing people.

Now here in the 25th verse it tells an event. You know it says events, or examples; here it tells examples. It took its name from these examples. Qasas. Yes.

Is there anything else here?

Nothing else. Ah, there is something here.

I don't know if it was read, but I had a question like this.

Ah, look, there's a question here.

If you walk on the path of truth, it opens your way. They make it easy. If you vanish from the existence of the Truth... I explained it. You can listen to it. I explained this. And our time is up.

Did they hear this? You explained it, Hodja. You explained it, Hodja. I explained it at the beginning of this lesson.

They got the order mixed up too. I explained it in order. Let me tell you briefly like this. If on the path of the Truth you struggle with your nafs and continue your dhikr, you rise to the nafs al-mutma'inna, you become aware of divine manifestations. Then if you rise further from there, if you reach the state of ilm al-yaqin, you engage very beautifully with the verses. After that, how honourably Allah, the owner of this world and universe, created us, and that we have no owner but Him, and that like a slave we are captive to Him, but that within this captivity He has given our freedom into our hands; if you know yourself like this, as the slave of your Lord, then you will have risen on that path.

If you go even further: since He gave you a part of His spirit, since you are nothing, and He created you from His spirit when you did not exist, if, being nothing, you also surrender your spirit to Him, you vanish in Him. La mawjuda illallah. Nothing (?) remains but Allah. These are deep matters. What business do you have with these? First learn the sharia. Pray your prayers. Show people the paths of truth. What business do you have like this? Yes, I want to be like that. If you want to be like that, effort. The student says so: Hodja, spiritual help. My son, he says, effort. We'll make an effort. Be entrusted to Allah, peace be upon you.

We couldn't do the lesson today, our lesson is left over, there were many questions. Anyway, in this too there is some good. Our Lord, inshallah, if we live, next week on Saturday we'll start our lesson again. Stay well. Be entrusted to Allah. For the sake of Allah Almighty. Al-Fatiha.

Amin, ya Rabba'l-alamin. Yes.