Talk of 9 March 2024

(?) going now.

We've opened it. I think it has come.

It's not here, I think. We're talking for (?), we opened this. Yes, we are starting our lesson. What does it say here? Sir, is it this one, he says? It's our lesson time, sound is coming in Istanbul, sound is coming, we need to turn off the sound of the one next to it. Hodja, this one or that one? Yes, Hodja. Let's show it like this. Yes, Hodja. All right, Hodja. Now it works.

We turned it off. All right. This sound. Is it 100% right? It works, Hodja. Where do we scroll this down from? Click here, Hodja. Click here on the blank space. All right. The sound is off. Peace be upon you, good evening, he says, Hodja, peace be upon you. Can a person who knows the Greatest Name (Ism-i Azam) pray for the war in Palestine to end, he asks. This Greatest Name, if it has been given to a person, so as to change Allah's decree, man, He did not give it to you so that you pray and say, let me change the decree. The Greatest Name: Allah Almighty tells you, pray for this or do this, in order to raise you, your destiny, or to help that person, He will tie the energy to a cause, and together with those causes, you cannot use it even for yourself unless you are in great distress.

In this case, the destiny Allah has decreed for Palestine, even with the Greatest Name, you cannot change. They have fixed on it: if you do this with the Greatest Name, will it happen like that? Well, if this Greatest Name were given to people like you, Allah's Name too would become a child's toy. You would change all destinies.

This world is programmed until the end, until the Day of Judgement. You cannot change this program with the Greatest Name. Yes. Besides, if such a thing were so, this Greatest Name would not be given to you. Because Allah Almighty knows what you will do.

Where is it? That day it was up there. Further up, I think, isn't it? Hodja, we went up too far, Hodja. We're going down a bit, Hodja. A bit more. A bit more, Hodja. A bit more, Hodja. Was it here? We've come to the bottom again, Hodja. No, it disappeared. Yes, Hodja. Now Ömer Sefa says: on all social media platforms our videos can be watched without any problem. I kiss your hands, he says. The site's trustworthiness has been established. The site has become trusted. So it has gone back to how it was before. Because we have so many videos, since it was not clear whether the site was trustworthy or not, they had closed our site, saying it is not trustworthy, but its approval has now been obtained.

It is trusted. Hodja, is there such a thing as astral travel? If there is, how does it happen? No one, on his own whim like this – the Prophet (peace be upon him) – astral travel, going into the past and travelling, knowing the future, these belong to Allah alone. La gaybillah, la gayballah: Allah knows. These are people put to sleep by hypnotism. In the past there used to be spirit summoning, spirit summoning. What would they do, summon spirits? O spirit, in the darkness the jinn comes, ah, the spirit has come, they'd say. These are all, of such games, a kind of, well, (?). Muddling people's minds.

What is this? He is imagining. With imagination he will go far ahead to something, he will go to Mars.

Well, he will go to the moon. Or in the past he will meet Ahmet and Mehmet. He will go there. These are nothing but human fantasies. Yes. Also, Hodja, people who want to learn the knowledge of the verses, the knowledge of hadith or ladunni knowledge, what should they do?

To be able to learn the knowledge of the verses, you need to know that the origin of the verses is correct. You need to get rid of superstitions. Of superstitions. Look at the footnotes on those superstitions, we have written their footnotes here too; the footnotes to the superstitions are written here. If you know this, you know the right meanings of the verses, but you cannot know the knowledge of the verse in its full meaning. Why can't I know it? If you reform your nafs, if your nafs, rises up to nafs al-radiya, if after nafs al-mutmainna you reach nafs al-radiya, the state of ilm al-yaqin, when Allah Almighty Himself raises you with knowledge – look, now there is a verse: whomever We give knowledge, We give him wisdom, it says. What is wisdom? It is knowing what the verses mean.

Knowing what they mean, which meaning they intend. If you rise that far, you receive the knowledge of the verses. But this does not mean: if not every person can rise there, how will I learn the verse? Well, in the superstitions about the verse, you will know that Allah is free from deficient attributes. Allah Almighty. And every two hundred years Allah Almighty raises a scholar who will remove superstitions from the religion. That scholar will remove those superstitions from the religion for you; the verses, those superstitions, the verses' superstitions in their interpretations, he removes. With your own reason, you believe that teacher's words.

Yes. You say: this is how it really has to be. If you get rid of those superstitions, you are bound by the knowledge of Allah Almighty. For example, they say: Allah will raise whom He wills to Paradise, whom He wills to Paradise. Well, this is a fabrication. You bring about injustice from Allah among His servants. Allah discriminates among His servants, it says. Yet they ask the Prophet (peace be upon him). They say: whom do they call a wrongdoer? A father who discriminates among his children is also a wrongdoer, he says. Well, if Allah discriminated among His servants, would He not be a wrongdoer?

Now, if you can get rid of words like these, which are also in the footnotes, you will be bound properly by the verses of Allah. As for the knowledge of hadith: hadiths are the counterparts of the verses. You must know the verses very well in order to master the knowledge of hadith. The Prophet said nothing outside the verses, and if a word goes outside the verse and spoils the meaning, that is not a hadith. As for ladunni knowledge, when people reach a certain level, it is a quality Allah Almighty gives them: ladunni knowledge. Well, ladunni knowledge is roughly: whomever We give knowledge, We have given him wisdom.

It is very close to the word of the verse. Like the white of an eye and its whiteness. For example, He has given the meaning of the verse, but you explain it and don't know why He did it. That is it: His letting you know why He did it. Why did We do it this way? For example, with Khidr (peace be upon him): Moses, although he is a prophet, does not know ladunni knowledge. He will learn it from him. And he makes a hole in the ship. He kills the boy. He repairs a collapsing wall. Well, now, is this prophet here without knowledge? His quality is different too. Khidr (peace be upon him) knows ladunni knowledge very well.

That is, his knowing actually means Allah Almighty telling him, do this like this, and his knowing why He did it. And the sultan of ladunni knowledge is the Prophet (peace be upon him), our master. Here, what are they saying?

(?) put something. Peace be upon you, Hodja. We explained the astral one. Here, Hodja: verse, knowledge, hadith. We're coming to it.

There is a question. Peace be upon you, Hodja. I know, it's a bit of a silly question, a bit of a silly question, but the ababil mentioned in Surah Al-Fil: is ababil the name of a bird, or does it mean flocks, does it have the meaning of flocks? Ababil birds are birds. It does not mean flocks. In the form of swallows.

Allah Almighty, into their beaks, we let's put it this way now. When I call a person, what do I do? On the phone it meets his signal. I talk from that. Allah Almighty too: whichever person these birds were going to hit, they were set to him. What is called sijjil in its beak – with that stone, will you call it fire then? Or will you call it a formula that burns and kills a person when it touches him? For Allah has created many formulas that people cannot know. Whichever person those birds were going to, whichever person they were going to hit, to that person they gave that stone and killed him.

The ababil birds. In fact, the one who came with the army of elephants from Yemen, was it the Negus? Not the Negus. Abraha. Abraha. With his army. When he saw that situation and fled, he comes and enters among a people at night. He pulls the quilt and the blanket over himself. So that I won't be seen. The bird comes, finds him there and hits him. It kills him. What does this resemble? Now from the satellite, we – what was it called? We find the roads, don't we? Navigation. With navigation we go wherever we want. Right up to the door. We type in the address. Navigation takes us from that address to there.

Just like this. Allah Almighty created something similar. People finding things this way with knowledge, and how the ababil birds killed the person. Yes. Now let's open this one too.

Which page did we leave off at? Page 294, Hodja. 294, 294. Because I work on this here, some missing things come up on it.

156. Yes. Let's go to 294 like this.

268, 302, 294, we're there.

The fifth verse. Surah Ar-Rum, verse 5. Surah Ar-Rum, verse 5.

Now here there is a part interpreted wrongly. I'm reading the wrongly interpreted part in the verse. Allah helps whom He wills. He is the Almighty, the Most Merciful. Now, when the verse is read, it already contradicts itself. In the verse it contradicts itself. Look what it says: Allah helps whom He wills. All right. We said: Allah loves Ahmet. He helped him. Now what? He is the Almighty. The Most Merciful. Well, why didn't He help me? If He is the Most Merciful, He should have helped me too. So they interpreted the verses with words that don't fit together. Whereas Allah, with His nusrat, helps the one who asks.

What does this mean? With His nusrat, the one who asks? For example, in the Battle of Badr Allah Almighty helped the Prophet (peace be upon him). With five thousand angels. Three thousand angels ready.

Well, now why didn't He help the disbeliever? Allah will spread the religion of Islam. He will break the end of the disbelievers, the end of the disbelievers there, the end of the idolaters. And that is indeed what it says. When it says one of the two armies – you know, they were heading for Abu Sufyan's army. So that we become stronger. Whereas Allah wanted to cut off their root, that is, the root of the disbelievers. He wanted to. This is how He helps with His nusrat. He helps His religion. Not Ahmet or Mehmet. He helps His religion. That religion is programmed. Well then, helping His religion, isn't that helping people, helping people who are Muslims?

Doesn't it mean that?

I will ask, and I will enlighten you. Allah Almighty made a covenant with people in the address Alastu bi-Rabbikum. Who is a disbeliever, who is a Muslim, He knows. In this case, if Islam is to continue until the Day of Judgement, until the Day of Judgement, and disbelief too is to continue until the Day of Judgement, Allah Almighty makes a program. A program. If He had let the Prophet be defeated there by the disbelievers, if Islam's root had been cut off, disbelief would cover the world. Just as Allah Almighty destroys a people when people become morally corrupt, just as He brings new ones in their place, those who come after – this, with His nusrat, His programming of these worlds, of the Muslims coming from the world of the Hereafter, or the disbelievers living together and how they will prove each other in the world, the secret of this matter is this. His nusrat.

This is what nusrat means. That is, arranging the future as He programmed it. Arranging it. Otherwise He helps no one. He sends all of them to the world. So that they prove what kind of people they are. See, if at some point He had cut off the root of Islam and there were only disbelievers – why did Allah destroy peoples? So that the peoples coming after would not follow them, corrupt their own moral level and, well, go further astray; so that when they are sent to the world, they can live their own lives in the best way and prove themselves in the best way, Allah Almighty destroys those before.

These go as disbelievers anyway. So does He not care about the good ones among them? He brings out from among them those who follow their prophets. Those who follow their prophets. The others are destroyed. Could you give an example, Hodja? Let me give one. Among the people of Lot, well, Lot (peace be upon him) He brings out from his people, and your wife, He says, from those who stay behind, your wife, from those who stay behind, He says. And indeed, when she turns back to look, she dies. Those who follow him go away in safety. This is: with His nusrat He helps the one who asks, the one who asks.

With His nusrat. Yes. The wrongly interpreted part in this verse is this: Allah helps whom He wills. The correct one: Allah, with His nusrat, helps the one who asks. Because the meaning of Surah Al-A'raf, verse 172 has not been grasped, the verses have been interpreted wrongly like this. Those who, in everything people will do, make our Lord help whom He wills, spare whom He wills, give abundant provision to whom He wills, and thus have Him discriminate among His servants – these people cast a shadow over our Lord's justice. They cast it. Moreover, they ascribe deficient attributes to our Lord.

If our Lord, who made a covenant with us, wrote everyone's wish for them as destiny, and after this our Lord sent His servants to this visible world to make them witnesses against themselves, He sent them. In this case, since people's destinies will not change, our Lord's – to our Lord, here, when we read a word it becomes good, we correct it here; in the books it is printed, we are now correcting these too, we will separate this part. Yes. Why would our Lord, among people, helping whom He wishes, giving abundant provision to whom He wishes, outside their destinies, be helping them? Can this be attributed to our Lord?

The correct way of interpreting the verse is this: Allah, with nusrat, helps the one who asks. That is, by the name nusrat, which belongs to our Lord alone, with a supreme success, He helps the one who asks. So what is that supreme success? The greatest success is being a Muslim. It is saying the word of testimony (shahada). The greatest treasure is this too.

It is for the people who will come into the world, together, to prove themselves in the best way.

We are coming to Surah Ar-Rum, verse 29. But the wrongdoers have followed their evil desires without knowledge. Who can guide the one whom Allah has led astray? Now here it says Allah led astray, look. They have ascribed (?) attributes to Allah. How did they ascribe them? Look. Isn't this the Holy Quran? The Holy Quran. To whom did He send the Holy Quran? To people. To the worlds. If He sent it to people, what does it say here? The Prophet (peace be upon him) too: wa ma arsalnaka illa rahmatan lil-alamin. And I sent you as a mercy to the worlds, He says. Now here He will both send the Quran as a mercy to people, and bind the Prophet with the Quran and call His servants to His Being, and also say, here, well, without knowledge, who will guide the one whom Allah has led astray? And also say that Allah led people astray.

If He led them astray, You sent the Prophet as a mercy to the worlds. To make His Being known to the worlds, You sent Your Holy Quran. Four books, the Holy Quran, the Torah, the Psalms and the Gospel; in the Holy Quran you (?) to these worlds this way. O people, come, He says. Allah is Most Forgiving. Doesn't the verse say so? It says so. Allah is the One who accepts repentance abundantly. Does it say so? It does. And here, if it's "Allah led astray", you don't (?) at all. Outside these verses, you interpret this verse this way. Come on. Allah led astray. Repentance, I seek Allah's forgiveness.

Now look what we say: But the wrongdoers have followed their evil desires without knowledge. Who can guide those who stray from Allah? Who can guide those who stray from Allah? Only by repenting himself does he reach it. Otherwise, even if we enjoin what is right, if straying from Allah is in his destiny, if denial is there, no one can bring him to the path. And for them there is no helper either, it says. Yes. The wrongly interpreted part in this verse: who can guide the one whom Allah has led astray? The correct one: who can guide those who stray from Allah? Allah leads no one astray. Because our Lord gave people's will into their own hands and at Qalu Bala made a covenant with people. In this case He wrote everyone's wish for them as destiny.

Is that so? I'm not saying it. It is in Surah Al-A'raf, verse 172. Allah, from the loins of the children of Adam, from their offspring, made a covenant. With those who would emerge from the offspring of the children of Adam, it says. Where did He make the covenant? At Qalu Bala. At (?). When He said, I am your Lord. Therefore Allah leads no one astray. Because our Lord gave people's will into their own hands and at Qalu Bala made a covenant with people. In this case He wrote everyone's wish for them as destiny. Never again does our Lord, using His own will among people, either lead people astray or guide them to the right path.

The matter was settled there.

O Allah, guide me to the right path. So, would Allah not be pleased with what he says? Would He? He wants to enter the right path; then you yourself will strive. Allah will not take you and bring you to the right path. If there is rebellion in your destiny, even if Allah brought you to the right path, you would still rebel, and this time you would have ascribed attributes to Allah: the person Allah brought to the right path – look, he didn't do what Allah said; Allah couldn't know this, He put him on the right path, but he still went his own way – it comes to that. Will is of two kinds: universal will and partial will.

Universal will: Allah created what He created. And partial will: whatever man wished from Allah, He gave him that. Therefore, from now on Allah has no further ruling over people. In the worldly realm, though. No ruling at all. Man will be called to account for what he himself does. That is why He sent us. Did you think you would die without proving what kind of people you are, He says. What is this? He left me alone with my own will. Do not ask anything of Me anymore, He says. But when you pray to Me – whatever sin you committed – forgive my sin, I will forgive, He says. I will forgive greatly.

I will forgive sins abundantly, He says. But this man, a disbeliever, also did such a thing, said it, and still went on in disbelief. Allah accepted his prayer too. When he went into disbelief, He had that disbelief of his written down too. He wrote both his good deed and his disbelief. He wrote his sin. When he goes to the Hereafter outside Islam, even if he had not one world but a thousand worlds full of good deeds, for the people who go to the Hereafter as (?) to Allah, their eternal abode is Hell.

And there is no pardon for them from Hell.

In this case, man here, in the world, his lifetime is a very great treasure. If he uses this treasure well and goes to the Hereafter with the word of testimony, he has got away safely.

If his good deeds are more than his sins, he has entered Paradise. According to his rank. If he went as a Muslim but his sins are more than his good deeds – just as a person who sins or commits a crime goes to prison, so Allah Almighty too will put him in prison. That is, He will put him in Hell. After serving his punishment there, he will enter Paradise again. Because he went with Islam. As for all those who go outside Islam, Allah Almighty will lift His mercy from them. No one will be able to intercede for the people from whom He has lifted His mercy.

Yes. The prophets too? The prophets too. Because those who obey Allah's command the most are the prophets. If He has lifted His mercy from them, they too will turn their backs and go. Yes.

At Qalu Bala He made a covenant with people; in this case, everyone's wish He wrote for them as destiny. Never again does our Lord, using His own will among people, either lead people astray or guide them to the right path. Allah has the truth explained to people through His books and His prophets, and brings the worlds out of darkness into light. In this case, because they are unaware that people made a covenant with our Lord and that each person's desire and wish was written for him as destiny, being unaware of this, they have accused our Lord of discrimination among people and interpreted the verses that way.

The correct verse is as we wrote above: who can guide those who stray from Allah to the right path? Since all will is in man, within his destiny, according to the covenant he gave, man either lives in denial, far from our Lord's mercy, or, as a servant obedient to our Lord, in the end attains our Lord's mercy. All people are responsible to our Lord by their own will. Yes.

Surah Ar-Rum, verse 30, we have come to. My Messenger, turn your face, as a hanif, to the religion, to whatever nature Allah created people upon, turn it to that. There is no change in Allah's creation. This is the right religion. But most people do not know.

Whereas: my Messenger, to what Allah created, as a hanif, set himself toward the religion. Look.

Here there is a very big mistake, there is. To whatever nature Allah created people upon, turn it to that. In people's natures there is rebellion. Will he turn it to rebellion? There is righteousness. Will he do both righteousness and rebellion? There is something big here, there is a mistake. There is no change in Allah's creation. This is the right religion. But most people do not know. Whereas: my Messenger, to what Allah created, as a hanif, set himself toward the religion. What does hanif mean? Someone who, since childhood, has never worshipped idols in any way, who believes in none but the One Allah, is called a hanif.

Hanif.

If I told you something, perhaps you wouldn't believe it. I am a hanif too.

I was a tiny child, 4 years old, I remember this. Ali's (may Allah be pleased with him) enemy: when he pinched him, he bit his hand while still in swaddling clothes; when he was about to do the same hostility to Ali again, remember, he says, when I was in swaddling clothes, I bit your finger, he says. I am their grandson. Even as a child I used to say this, though I didn't understand. I said, who is Azrael to take my soul? No one but Allah can take my soul, I used to say. I used to say that, you see. I was still a child. I remember it. Around three years old, three and a half years old, by the way.

I was only just learning to walk, that is. My mind was clear. I know my mother rocking me in a swing hung from the ceiling. I remember it.

Yes. That's why they always interpret these parts wrongly. Because they haven't lived these things. With a little knowledge of Arabic, I'll write a Quran, he says. Write it, this is how you'll write it then. You'll write it, but do you know its matter?

To what Allah created, as a hanif, set himself toward the religion. He created those people upon the religion of Islam, free in their will. He created them. He created them upon the religion of Islam, free. How beautiful. Now look at the one here, look at the one there. Let's read this again. My Messenger, turn your face, as a hanif, to the religion. To whatever nature Allah created people upon, turn it to that. Nature: a disbeliever. He lives his own nature. Did Allah give him that nature? That's what you're saying anyway. Allah created them as disbelievers. I mean, what did it say in the verse above?

It is led astray, Hodja. Wait, let's see, what did it say?

"Whom Allah has led astray," it says. That's what it says anyway. Here too the same verse, here too it says it the same way. "Whom Allah has led astray," it says. Who will bring him to the path? And what does it say here? Turn your face, as a hanif, to the religion; to whatever nature Allah created people upon, turn it to that, it says. So what does nature say? Disbeliever. He lives his own nature. That is, he lives his own destiny. One meaning of fitrah is also destiny. The Muslim lives his own nature. He lives his own destiny, that is. Now here, as Allah's true religion, the religion of the disbelievers is true too, you can live that too.

You can live their religion too. You can live the religion of Islam too. That is what these come to mean. Whereas now what does it say? My Messenger, to what Allah created, as a hanif, set himself toward the religion. Allah has laid down the rule of the religion He created. He created those people upon the religion of Islam, free in their will, upon the religion of Islam. Upon it. Because He asks them: Alastu bi-Rabbikum. I am your Lord, He says. Isn't this the religion of Islam? There they were divided into three groups. Those of the right, those of the left, the class of the muqarrabin. Now here, when you say "whatever nature He created upon", will you accept all three of these?

There is one religion you'll accept for me: your knowing Allah. "Allah's creation" continues here.

No one has the power to change what Allah has created. Whatever Allah created: if He created a human, a human; if He created an animal, an animal. If He created the worlds, He created them. Go on, change the creation of the worlds. Yes. This is the right religion. But most people do not know.

The wrongly interpreted part in this verse is this: To whatever nature Allah created people upon, turn it to that. The correct one: He created those people upon the religion of Islam, free in their will. All people are free in their will. Disbelief or Islam, the person, by his own will, to prove what kind of person he is, has chosen. By himself. Because Allah Almighty gave that person a very fine will, a very fine mind. Almighty. And He created man, as a form, as forms of His Being, close to His Being. In this case, man decides by his own will. Doesn't he? He does. He carries on his life by his own will.

By his own free will, without being anyone's slave, Allah Almighty's verse "We have made you vicegerents on earth" – he lives in accordance with that verse. In this case, by his own will, if he wishes he denies his Lord, and if he wishes he lives (?) the religion of Islam, obedient to his Lord. But although Allah Almighty informed us that there is no god other than His Being, that besides the religion of Islam no religion is valid, that with Allah the religion is Islam, if with the quality in his own nature he has denied Allah, in the worldly realm these people have come into this world to prove what kind of people they are.

They need to read Surah Ta-Ha, verse 134. We always explain it. Those who listen to us fully. Why? What does Allah Almighty say in Surah Ta-Ha, verse 134? Had We destroyed them with a punishment – that is, We know what you are. You are Muslims, and you are disbelievers. Had We thrown you, those disbelievers, into Hell before sending you into the world, they would have said this, He says: Had You sent us prophets and books, we would not have fallen into (?) below. This is how Allah Almighty, leaving us free in our own will, there: because you saw Me like yourselves, in human form, because of that pride and arrogance in your hearts, you became arrogant.

As Satan became arrogant, you denied Me. You waited for the Lord of your own imagination. But I am the Being, He says. I am free from deficient attributes. Now to a world where I am not seen, He says, I will send you, and I will close off what you saw in this world, He says. I will close it. Where? I will close off the address Alastu bi-Rabbikum. You, in the worldly realm, He says. Again, He says, reviving you, there, He says, I will make My Being known to you. Now whatever destiny you gave Allah Almighty, your destiny – your destiny you will live. If you plant a grain of wheat in a field, it becomes wheat.

You plant a grain of barley in a similar field, it becomes barley. You plant an apple and a pear in the same place. One becomes an apple, one becomes a pear. So too, whatever people are in their nature, whatever they asked of Allah Almighty, He wrote that for them as destiny and worked it into them as characters. When he comes into the world with those characters, having proved what kind of person he is, when he returns and comes into the presence of Allah Almighty – every soul will taste death, your return is to Me, when He says that – then you will have nowhere to flee. "I saw You as like myself, and that's why I couldn't believe in You" – these are the meanings of Surah Ta-Ha, verse 134.

Had You sent me to the world, had You sent me to another world, in a world where Your Being is not seen, I would have believed in You. So He sends prophets and scholars, He sends books. Why don't you believe? Because this is in your destiny. So our Lord is free of need of all these questions, free from deficient attributes. He created these worlds for this.

Our Lord did not create people upon several religions. He created all people upon a single religion, the nature (fitrah) of the religion of Islam. However, because people at Qalu Bala were left free in their own will, when they made the covenant with our Lord, they denied our Lord and waited for the Lord of their own imagination. They waited. For this reason, abandoning the religion of Islam, by their own desires and wishes, they denied our Lord.

So Allah Almighty, to the Prophet (peace be upon him): my Lord, whatever nature He created people upon – that is, I left you as knowers of My Being, free by your own will upon the religion of Islam. However, many of the people, at Qalu Bala, when He said "your Lord", there they betrayed Me. Turn your face to the religion of Islam, He commands. Turn your face to the religion of Islam, He commands. The address to the Prophet (peace be upon him) here is actually an address to people. Now there is a mistake here. These parts will be corrected. These parts will be corrected.

Which verse of Surah Ar-Rum is it? Thirty, Hodja. These will all be done. What page is this on? Let's see that. Page 296. Yes. These will all be corrected. They will be written. Page 296. Surah Ar-Rum, verse thirty, Hodja. Surah Ar-Rum, verse thirty. Ar-Rum thirty. Verse thirty. These will be corrected. There are parts wrongly interpreted with words. Yes. It's going to a second printing anyway. This too is a book we have gone through. There are more things added to these.

We have come to Surah Ar-Rum, verse 37. Have they not seen that Allah gives provision abundantly to whom He wills? Wrong. If He gives abundantly to him, why should I work in the cold until evening with (?) hardship, well, barely afford my bread, one loaf a day, barely afford one loaf, and to my home take it? The other one will eat butter and honey. Well, I will eat bread with a dry onion. Well, does this fit Allah's justice? We are all His servants. Look, while we are here, as humans, as humans, I, when I eat something nice here, I see those who cannot eat, those poor people, and it won't go down my throat. Every evening when I lie down comfortably, comfortably, those Palestinians who spend the night awake in fear for their lives, in that cold, spending the night awake – when that comes to my mind, I struggle to lie in that bed.

While I approach them with such compassion, Allah's mercy is a hundred times more than the mercy He sent to the world. I kept 99 of them for Myself, to judge My servants. How can you accuse Allah of injustice, of mercilessness like this? Yes. To whom He wills He also restricts it. Surely in this there are lessons for a believing people, it says. Whereas, look now: have they not seen that Allah, within their destinies, gives provision to the one who asks in abundance, and restricts it for the one who asks? Surely in this there are lessons for a believing people.

Wouldn't a person ask there? He did not ask. Hodja, would what you say be so? Look, now let me prove to you that he did not ask. I run a factory. A factory. Where I ran it a while, back then there weren't many buildings, I mean no houses and such. This is a factory.

Opposite the factory there's a house; that man works in my factory. I told him: look, I like you, you're an honest person, my factory doesn't need a man, but besides your monthly salary here, from your house look after the factory here, you know, keep watch, and in addition I'll give you a fee, I said. He said, I don't want it; I know my duty, I do it, he said. Even though he wouldn't have to do anything – from his house, if he felt like it, he'd just look over – he didn't do it, didn't take it.

I'm going to leave the factory. To someone we employed with us, I said: the shoe sole factory, shoe factory, you take it, I said. He got scared, ran away, didn't take it. To a man who had gone bankrupt I said: come, you – shoes, right – I had a factory, well, I had a shoe factory, he had paid off. Well, I said to you, let me give you this place. Look, you've gone bankrupt. Take this place and run it. I don't want anything from you, I said. Let me help you. He too got scared. Wondering whether I'd want something from him, he went all the way to Konya. He started serving others. Well, this is these people's destiny, destiny.

They ask the same of Allah there. Well, this is what I lived in this world. I'm giving him a factory.

You won't do anything. You're an honourable man. I know you. There, let's say a Muslim man. I'll get the (?), I'll get the leather. The sole is there. The factory is there. He'll press the sole. There are machines here. Well, a shoe factory. You'll work here. As you work – this is your trade, after all. You've gone bankrupt. Fine. I'm doing something for you. I have nothing to get from you either. He runs away, he's afraid. He can't do it.

The same thing is seen in the world. It's the person's nature, you see. No, he says, I'll do it like this, I'll come and go like this, he says. A slave, I, he says, I'll come and go like this, he says. See. To the disabled one: no, he says, I won't bother anyone; give me to someone, let them look after me, I'll go on like this, he says. No. These are all what they wished for, each in his own state.

No one can ascribe attributes to Allah, saying, why did He create this like this? Because Allah left everyone free in their own will. Is this part too much? Know this part well. Everyone is free in their own will. So it is in the world, and so it is in the Hereafter before Allah Almighty. Although Allah Almighty showed everything, whatever the person wished in his own will, He gave him that. So: did you think you would die without proving what kind of person you are? Did you think so? (?) rejects this too.

If you don't see these worlds, you cannot interpret these verses. You cannot. You cannot interpret this Quran just by knowing Arabic. Yes.

In this verse too, we wrote that our Lord has no willing over people, that every soul made a covenant with our Lord, and that He wrote people's desires and wishes for them as destiny, and that this will not change again, and so our Lord has no willing over people – we wrote that. In broad detail, in Surah Al-A'raf, verse 172, it has been interpreted. There: why were we created? Where were we created? Why did He make a covenant with people, and although He knew what we are, why did He send us to the world – you can get information about that there. We have said. Let's interpret one more verse, and then our lesson...

There are questions, Hodja. Are there questions? Let's look at the question.

Hodja, I kiss your hands. May you have many who kiss your hands, my child. Due to an excuse, when praying on a chair, is there any harm in prostrating onto the table in front of you? You cannot prostrate on the table in front of you. That turns into a kind of Christian custom. Their custom, what they do. We cannot do what they do. They too sit in pews, and in pews – Osman Nuri Serman: we should pray in pews. Let's prostrate there, they used to say. Osman Nur (?). This man.

Now, you cannot prostrate on a pew. You cannot prostrate on a table. If you pray on a chair – I pray on a chair too. I can't bend down and get up. My knees don't bend anymore. Well, what do I do? It's even better than prostrating on a table. You move away from the table. Look, Allahu Akbar, how beautiful, you prostrate to Allah. Yes. Is there any harm – this question too, Hodja: fatalism and effort, how should we understand them? Fatalism and effort, how should we understand them? You cannot understand fatalism. With fatalism you cannot talk about even one second later, and you cannot talk about destiny either. Now, three seconds from now, five seconds from now – forget three seconds, five seconds – when I take a breath, whether it will go out, whether I will breathe out, I have no proof in my hand.

You might just pass away like that. Therefore, destiny: all the deeds you will do within your lifetime are written, and when you live them in the course of time, you say, so this was my destiny. For example: so this was my destiny. I was to explain this to you. I say. This is destiny. I am living my destiny. But you cannot live a moment ahead, and you cannot talk about destiny either. Yes. I have another question, he says, Hodja. Fatalism. There is no such thing as fatalism. Those who speak with fatalism, if they go outside the verses, are those who have become disbelievers. One who knowingly denies a verse is a disbeliever.

If he doesn't know, but talks about fatalism, gives you news from destiny, these are sinners too, and great sinners at that.

Yes.

Even though I have seen so many worlds, even though I have seen Alastu bi-Rabbikum, even though I have seen that I was created in the realm of lahut, even though I saw it when He said, I am your Lord – even though I made a covenant with Allah Almighty and know how my covenant will go, I don't know what I will live a moment later; whatever Allah Almighty gave my destiny, whatever He wrote for me as destiny, He worked it to my wish, and arranged it to its time, to the second, the minute, the hour, the day, whatever it is; I cannot know what I will do. I understand it in the course of time. That's why no one can talk about destiny.

Where are you going? Are you showing me something? No, Hodja. There's a question. Yes. Peace be upon you, sir. Surah Ibrahim, 258, 27. Could you interpret the verse? I kiss your blessed hands, sir. Give it here, let me see. This is on page 258, verse 27. Is that so? Yes. A wrongly interpreted verse. Allah – those who believe with a good word, both in the life of this world and in the Hereafter, He keeps firm. The wrongdoers with Allah – as for the wrongdoers, Allah leads them astray. Allah does what He wills, it says. Now, Allah's willing is something else. He creates what He wills. Look. But we put it this way: Allah created in this world, until the Day of Judgement, what He willed.

He programmed these worlds. There is no longer any willing of His over people, nor among beings any creating of less or more. Why? If Allah had willing over people, He would be ascribed attributes. It would impair His justice. If Allah had created a new being in this age, a person would say, Allah Almighty could not know that such a being would be needed. In the course of time He too came to know this being and created it, a person would say.

If He had created something superfluous, well, in this world He would say, it's superfluous anyway, let Me wipe out its root. Whereas what does it say in the verse? There is not a single living being to come until the Day of Judgement whose doings We don't know. What does this mean? Allah programmed these worlds until the Day of Judgement. Allah will create no being. Where? In Paradise. In Paradise. Paradise – figuratively – are you full? He will say to Paradise. Is there more? It will say. He will create new beings there. He will create new beings, like the youths (ghilman), like the houris. And to Hell: are you full? He will say.

It too: is there more? It will say. With the foot of His power, it says, He will fill it. So what does this mean? This is a figurative meaning. He will create no being there. Because Allah is not a wrongdoer, that He would create a being there. Yes. Now what does it say here? The correct one: Allah – those who believe with a good word – this is the correct one – those who believe with a good word, both in the life of this world and in the Hereafter, He keeps firm. Allah Almighty. Well, Hodja, now here there are the poor, those in need; this one, among the other people, is wronged; how is this "firm"?

If this one is a believer, if only you knew the peace in him, if he is a believer – the one you call rich lives in stress, in a hurry, with both feet in one shoe, while the one who fills his stomach with that dry bread, that dry onion, and is content with Allah – if only you knew the peace of that person, the world is under his feet. He too stands firm, upright, trusting his Lord behind him. Now, the one who has a sultan behind him and lives as his friend – is he stronger? Or the one who, however much worldly wealth he has, has become the sultan's enemy, and between him and that sultan, the sultan's power is far, far stronger than his – does he live in peace?

Well, go on. Isn't it so?

Would you interpret it, he says. This verse has been interpreted wrongly. And because it was interpreted wrongly, questions arise in people's minds. We write the correct versions of them. But the wrongdoers stray from Allah. Allah does what He wills. He creates what He wills, He does what He wills. Whatever He programmed, He keeps it going on that basis. For example, when a person is about to go outside his program, that is, his destiny, Allah Almighty prepares traps that will put him back inside his destiny. The trap is that trap. For example, they prepare a trap. I too prepare a trap, but I am the best of those who prepare traps.

What does this mean? The best: outside your destiny you, in some events, would have gone out and been subjected to oppression, but I prepared a trap to put you inside your destiny. The traps you prepared fell apart, and finally you entered the trap of your own destiny. You entered. How beautiful. Good. Yes.

A guest says: peace be upon you, sir. At Friday prayer, if I didn't mishear, in the sermon the imam said about the Prophet (peace be upon him) that he said: whoever fasts in the month of Ramadan, follows my sunnah, prays the tarawih prayer and reaches the morning of Eid is like one newly born from his mother – that is what I remember. Could you explain, sir? May Allah be pleased with you. It is not "like newly born from his mother".

Our Lord forgives him many sins. Except the major sins.

A major sin is rebellion against Allah. Rebellion against the Prophet. Rebellion against the verses. Well, Hodja, now this doesn't show this meaning. I am talking about the major sins. I'm not saying this verse according to what you said, or what the imam said.

For a Muslim, a major sin is rebellion against mother and father. Because Allah Almighty says in the verse: obey first Me, then your mother and father, He says. If your mother and father lead you to evil, like Abraham's father Azar, then there is saying "peace" to him and parting. There is parting with goodwill. Now, in this case, the major sins are excluded. But from the major sins – if you go to Mecca, to Mecca, if you circumambulate the House of Allah, you make seven rounds, if you circumambulate, if you do the sa'y seven times between Safa and Marwa, at the Station of Abraham also with two rak'ahs (?), you are like newly born from your mother, He says.

That is where it's "like newly born from your mother". Well, where's the phone? Where's my phone? Where's my phone, gentlemen?

The adhan is ringing in my ear.

When the adhan plays on the phone, it hits my ear. So the imam knows something but couldn't say it correctly. He became like newly born from his mother, he says. So? Like newly born from his mother. Allah Almighty is speaking of the hajj. The hajj.

Hajj (?)! You can't just fast one Ramadan. Then you do, do, do whatever. Do as you please. Come in Ramadan and fast 30 days. After that let Allah open your record book. Let Him open a new book.

That would be injustice. But if he comes to hajj – now look what it says about hajj. Why are you like newly born from your mother, says Allah Almighty. Why are you completely pure, He says. Completely pure. The word "completely pure" occurs there.

Coming to hajj, He says, circumambulating the House of Allah, and again at the Station of Abraham, after praying, after becoming a hajji, He says, after becoming a hajji, as you boasted of your mother and father in the time of ignorance, now, He says, do not boast of them. What does it mean? This is my ancestor, my mother, my father, but I have come to know that You are the owner of my mother and father too; however much I served my ancestors as Your command, really, if I carry out Your command – since I served my mother and father by Your command – if I please You, then I find life. My mother and father cannot save me.

If my mother and father too came to You, You gave them life, You will save them. Every person is responsible to his Lord. I am not responsible to my mother and father. I am responsible only to Your command. I am responsible to Allah's command. Therefore one must find the owner of that command. The owner of that command has placed the House of Allah there as a symbol. If you go around it saying, I am visiting Allah there, you have come to know that your ancestor will be of no use to you. You turned and came to Me. From now on not with them, He says, (?) from Me, He says, from Me. That's why He makes you completely pure.

This is the meaning of "completely pure". So, imam, by fasting Ramadan one does not become like newly born from his mother. Yes. Look, now when I hold this, I open it. Do you see? Yes. That's it. Or is the adhan being called, isn't it? It's being called, Hodja. We are ending our lesson here. Stay well. Surah Ar-Rum, verse 41. Verse 41.

Page – good heavens, there's something abnormal here.

Page 296, Surah Ar-Rum, verse 41, verse.

Stay well. What does it say: in the month of Ramadan fasts, follows my sunnah, (?) the tarawih prayer is like, he said – that's what I remember, could you explain. Since there's no other question here, stay well, be entrusted to Allah. Lillahi Ta'ala al-Fatiha. Amin. Here there was a question. It hadn't come up here before. Now let's open that too. Peace be upon you, Hodja. The victory of Badr, exactly 1400 years ago, in March of the year 624, coincided with the month of Ramadan. It was won in a period like that. For the Islamic world, this Ramadan, coinciding with March of 2024 – will this Ramadan be, for the Islamic world to become one and Allah what He said – a starting occasion to fulfil the verse?

May Allah be pleased with you, in advance. Now, we said it a moment ago too.

Allah Almighty programmed the worlds. Of these programs, as much as He shows, to some of His saintly servants He shows. From this program, in the future. What the Prophet (peace be upon him) said are miracles. For example: the commander who takes Byzantium, what a fine commander. His soldiers, what fine soldiers. For example, that the Kisra of Persia would fall, that the fire-worshippers' fire would be put out. Like this, people of karamat also see the same events, but that is Allah Almighty showing them from that program of His. He says it too, and what he says comes true. Look, for fifty years I have been telling you what will happen in the world, for fifty years.

And not a single one has turned out wrong. If our Lord shows, if He makes it known, we know these things. Now whatever we say from our own minds is a lie. Wrong. I never speak from my own mind in any way. Yes. If I told you something from my own mind, someone would say: Hodja, look, you had said this like this. Whereas this turned out like this. But before this Israel went to war, that is, before that terror state went on with its terror, beforehand I said: Turkey will become a superpower. That is, it will have power and strength.

Even those looking at me curled their lips. How can that be, they said. I said it long before. Because I say what I see. America – Israel's state, while (?) not yet existed, I told you that. It wanted to make it a power of the region. It wanted to make it the one with the say. Its use of violence like this, women, children, saying that, spreading fear around, will supposedly crush Islam. And it, according to its own belief – there's no such belief, you know – from its own state on the Mediterranean coast, as far as the Euphrates, as far as the Tigris, it will go. And it will be the protector of this region.

But this power will lose. No one will stand behind it. America will turn to Turkey. This time it will try to support Turkey. Isn't it supporting? It wasn't giving the F-16s. Did it give them? Is it calling us for the F-35s?

Have we entered among the world's four biggest states with KAAN? With a fifth-generation aircraft. Are we rising even further?

What I say – I always relate what I have seen, what is told from what I have seen. And none of it turns out wrong.

That's why here now, it coincided with that year 2024. Does this one too coincide with the year 2024? Now, when 2024 began, will this too be the beginning of a situation like that, you ask – Allah knows best.

I tell you this in the light of the verse: I say this: never will the Muslim countries be saved from oppression.

And this is so until the Day of Judgement. On what basis do I say this? Allah Almighty says: when they oppress you, if you don't stay there, come to your other brothers. See, it oppresses. They squeeze too, but it still oppresses.

Now the verses are coming to pass. There are verses. In this case Allah did not make the Muslim the sultan of the world.

The world – as I always say, here too perhaps there are listeners, there are those from afar who don't know. People who come into the world, of the world's four parts, live three parts of torment and hardship and one part of pleasure and joy. What is it? Three parts of torment and hardship, one part of pleasure and joy. That's why the Muslim is always in a state of contention, in a state of struggle. Look at history, look since the founding of the Ottoman Empire: didn't it fight the Mongols, didn't it fight non-Muslims, didn't it?

In the end, those bound by Allah's verses, like Sultan Mehmed the Conqueror, toppled the walls, destroyed the Middle Ages and opened the Modern Age. In this case, if we also move away from our religion, – now they are establishing dominion over us. Establishing it. Turkey's – well, let's put it this way: among the world's Muslim states, the state that lives Islam and Muslimness is the Turkish State. That too has become corrupt. Our women uncovered, became stark naked. Our men gave up their honour, their dignity, and came to the point of taking pride in them. Fornication has spread. We are living the state of the destroyed peoples, but Allah has lifted the destructions; He gives calamities.

It is not possible for us to grasp and understand from these calamities. Because we have become corrupt; everyone, in the face of those calamities, exactly as Allah Almighty said in the verse: although We give them in a year (?) two calamities, as they help one another, He says, well, if only they would also ask help from Me, He says – the verse; I'm not saying it, Allah is saying it. Now calamities come upon us; just as we help one another, why do these events befall us – there's no turning to our Lord; no one remembers Allah. Yes. That's why we're not really in a state to be reformed either. This will get even worse.

Let me tell you. An even darker period will come. Perhaps the young ones among you will remember me. After that dark period the Prophet will come. As the Mahdi. He too, after ruling for forty years, will taste death a second time. He will still remain alive. After that the world will go on to its end with forty years of strength. Stay well. Be entrusted to Allah. Lillahi Ta'ala al-Fatiha.

Amin.