Talk of 13 April 2024

Surah As-Sajdah at 21? (?) 60 (?) 60

(?) 60. That was probably last time. Which page? Just a moment, probably here it's written; now let me have a look at it. A guest A guest, Ömer Sefa: "Roughly page 302, last time you explained the footnote of verse 21 of the surah; from here we will continue with the footnote of the next verse." "I kiss your hands," he says. Verse 21, look, here. Verse 21. Sir, he says page 302. Let's see, which page is it here?

Yes. Page 293.

293. Let's look at 302.

297, 301, 302. Surah Fatir comes up.

Is it wrong? That's right.

Ömer Sefa: "Roughly page 302, last time you explained the footnote of verse 21 of Surah As-Sajdah." Yes, and indeed this is verse 21 coming up, but it's not 302, it's 292; he wrote it wrong there. He says 302. To verse 23 of Surah As-Sajdah, Surah As-Sajdah, 294. Luqman, Ar-Rum, Surah (?) There is Surah Ar-Rum, Ar-Rum, Surah Luqman, Surah Al-Ahzab, Surah As-Sajdah 21. We explained this already, didn't we?

Did we explain this? He says we did.

Yes.

Hand me my skullcap over there. Bring a skullcap.

Yes, yes. This (?) did not do his job.

He says we did verse 21 of Surah As-Sajdah. Shall we explain it here once more?

In the wrongly explained verse it says this: "We will surely make them taste the nearer punishment before the greatest punishment, so that perhaps they will return to faith."

Now, the nearer punishment before the greatest one it mentions is that Pharaoh is right now in the punishment of the grave. The Resurrection hasn't come yet. The greatest punishment will be when he enters Hell in the Hereafter. Right now he is in a punishment like the dream world. The greatest punishment is in the Hereafter: being cast into the fire of Hell after his reckoning. But what does it say here? "Perhaps they will believe, return to faith." Now, you cannot attribute the word "perhaps" to Allah Almighty. The word "perhaps" means: I don't know you. The word "it is hoped", "perhaps" means I don't know you, I don't know what will happen in your future.

I'll test you. If you turn out well, well, alhamdulillah. If you don't, you were a bad person. This cannot be attributed to Allah. Now what does it say? In this verse the wrongly explained part is the words "perhaps they will return to faith." The right one: "so that those among them who will come to faith return." Yes.

When explaining the verses, they ascribed attributes to our Lord, repeating the same verses the same way in their explanations. So under the repeated verses we too place the footnotes of the verses we wrote before, repeating them. It says "perhaps" there, it says "perhaps" here. Well, if we explained the footnote of that same word "perhaps" with verses, we put the same under this one. When our Lord forgives the sins or the lives of peoples, He does not use the words "it is hoped", "maybe" or "perhaps". Saying "perhaps" would mean He will judge people according to their situation, unaware of the future, and even if someone became a hypocrite, without knowing his state, He will test people and decide accordingly.

Whereas Allah Almighty made a covenant with us in the world of the Hereafter, in Surah Al-A'raf, verse 172. Those who don't know of this covenant, those who don't know of the covenant... a text comes up here, you know. (?)

(?) that too. Yes. By their own reason, in their own heads, they picture Allah Almighty in human form. Exactly. Reason, human reason. He writes here what He said the way he himself understood it.

Like when a person says (?) to someone, how does he understand it? I mean, this is human speech. But although they know Allah Almighty is free of the (?) attribute and that the verses will not contradict each other, they open the verses by their own reason and put here the false, wrong word "it is hoped".

Saying "perhaps" would mean He will judge people according to their situation, unaware of the future, and even if someone became a hypocrite, without knowing his state, He will test people and decide accordingly. Whereas here the word "so that" must be used. The word "so that" is a demonstrative. Because our Lord knows those within a people who will become Muslims, these people are given the chance of a span of time. The meaning of "it is hoped", "maybe" or "perhaps" is: I'll look at your situation. If you turn out good, I'll bring you to salvation or relief. Whereas after the covenant of "Alastu bi-Rabbikum" our Lord made a covenant with people and wrote their wishes and desires as their destiny.

These worlds were programmed until the Resurrection. In that case, instead of "it is hoped" or "maybe", the demonstrative must be used, pointing to those within a people who will turn to Islam, and within the span of time given to them, the word "so that". That is why our Lord does not use the words "it is hoped", "maybe" or "perhaps". The words "it is hoped", "maybe" or "perhaps" ascribe attributes to our Lord. There are probably questions here. Let's look at the questions. Let's take this from here, put it there. Let's close this too. Now let's see. A guest says: "Peace be upon you, Hodja. At Eid al-Adha, instead of slaughtering a sacrificial animal, if we buy meat for that price and distribute it, does it count as a sacrifice?" It doesn't. It does not count as a sacrifice.

Let me say it clearly so that it really sinks in: buying and distributing meat does not count as a sacrifice. The reason: when Prophet Abraham, peace be upon him, was about to sacrifice Ishmael, Allah Almighty, from Abel and Cain, when Cain killed Abel, Allah Almighty took Abel's sacrifice and gave it to Ishmael as a ransom for a life. That is the meaning of the sacrifice. And we, in return for that ransom for a life, and also by reviving the purpose of Allah Almighty sending the sacrifice when Abraham was about to sacrifice Ishmael, so buying and distributing meat instead of that won't do. If you want to buy and distribute meat, you do that as a charitable deed.

This, however, is one of the two Eids; look, it says Eid. One is our Lord forgiving our sins as the result of the fast. The second is that we slaughter our sacrifice in return for the sacrifice He sent to Ishmael as a ransom for a life. Yes. You have not commemorated that Eid of ours. That's it. The guest speaks again. He says: "Peace be upon you, Hodja. I kiss your hands. Some so-called hodjas say that in religion men can take up to four wives,"

he says. "Does this have a place in religion? If so, why can only men have several wives? May Allah be pleased with you," he says.

For one thing, there is another saying. "If men marry and take four, then let women marry too, let them take three or four," they say. First let's state the harm in that.

The woman is a field. Allah Almighty says so.

The seed of the one who sows the field grows there and he takes it. If three or four people sow seed in that field, how will they separate their seeds?

That's one. Second, it says men are managers and in charge over women. In that case, when a woman cannot manage herself, how will she manage three or four men? I mean, everything would fall into corruption. Now let's come to the man's situation.

When a man ejaculates, he recovers in twenty-four hours. A woman recovers in three days. Three days. Because of this, a man's eye sometimes wanders outside. So that he does not go to someone else and commit adultery, Allah Almighty, knowing the human nafs, permits him:

Don't go to adultery. Don't fall into sin. For you there is lawful marriage. Two, three. As many as you can afford, it says. Look. As many as you can afford. Don't overstretch yourself, it says. As many as you can afford. Both materially and bodily, physically.

But it may be three, it may be four. Anyway.

But in the verse Allah Almighty also says this:

"However much you try to treat them equally, you will love one of them more," it says. That is why good lies in one, it says. If you seek Allah, you tell your nafs to stop. You stay with one. If you can't do that, you don't fall into sin. You take two, you take three, as many as you can afford. Now the woman at home does not want to share her husband with someone else. And the man goes out and commits adultery. Yet Allah says: do not take secret lovers. He keeps a secret lover. Well, in this situation, for a man whose eye wanders outside, especially in these times, a man who stays with one wife has become someone to point out.

The man is out committing adultery. Forget three, forget five, forget ten, forget fifty.

The woman at home does not want a second wife. Her husband cheating on her like this and carrying on with countless women, even though our religion does not permit it, a married man or a married woman committing adultery; disregarding the verses that stoning applies, (?) they can stay with each other, as they say, woe to those who make laws in a way that contradicts Allah's verses. And in this way they ruined religion and adultery increased. Most men don't marry; you can't get them married. Because outside there are many women and men who will commit adultery. They don't marry. And the man who won't commit adultery sees this, gets scared, and doesn't marry.

Yes.

If we knew our religion well, if a man made his second marriage, fine, his situation allows it, he stops adultery, two sisters-in-law, or co-wives as they call them now, co-wives, going around together like sisters, like older and younger sisters, like in the old days, three, four, what's it to you? Aren't we Muslims?

Aren't we on the Prophet's path?

Did the Prophet take only one? To establish customs and laws, Allah Almighty has him take his uncle's daughter too. He has his adopted son divorce her and has him take her for himself. To establish the laws.

In this situation you'll say you're a Muslim, drive your husband to adultery, refuse a second marriage, and then go for divorce.

What I say is hard for women, but I am telling Allah's law. Whether women take offence at me doesn't matter. May Allah not take offence at me. I am telling Allah's laws.

That is why neither the religion of Islam is left, nor our morals, nor our respect and love for one another.

A guest. (?) We come to Surah Al-Ahzab, verse 4. I read the wrongly explained one: "Just as Allah did not create two hearts inside a man, He did not make your wives whom you declare zihar like your mothers." Now I was going to explain this in the verse when it came up; well, let me explain it here then. In the time of the Prophet, when a man wanted to divorce his wife, he would say "your back is like my mother's back" and divorce her, and she was divorced. Oh, how nice, still. Allah Almighty says your mother's back is not the back of the wife you visit.

The woman comes to the Prophet and says, my husband said such and such to me. Call your husband to me, he says. Her husband comes; when he tells him the verse, he takes his wife back. Now it says that. "Just as Allah did not make two hearts inside a man, He did not make your wives whom you declare zihar like your mothers. Nor did He recognise your children as your own sons." Your adopted children, it says, He did not recognise as your own sons. What does this mean? In another verse Allah Almighty says children are called after their father.

Now let me tell you the burning inside me. Truly, my heart burns over these laws. The law is no law. Now I'll explain. Allah, the Lord of the worlds who created us, has laid down His laws for us. We are Muslims. A Muslim, look what Allah Almighty says: if a woman's husband dies while she is pregnant, she stays in her husband's home until she delivers her burden, until she leaves it in the house. After she has delivered her burden, one year, it says. Or she nurses her child for two years.

If you want to take it out of the house, you find a wet nurse, it says.

And in the verse it says the child is called after the father. Today the woman files a complaint against her husband. She divorces. They give the children to the mother. For heaven's sake, is the mother its owner?

Which mother's child is this? Don't you ever see it at the grave? When a man dies, he says "O son of so-and-so". He names the woman's name.

"Son of Ayşe." How do you know he is the man's son? The man is telling the truth. The imam is telling the truth.

In that case, since children are named after their father, the court must give these children to the father unconditionally. According to the verse, according to Allah's laws, and Allah's laws do not fail.

If the father is a drinker, a gambler, an adulterer, whatever, the state takes them, and in the state's orphanages they are raised.

Yes.

Our religion commands this. If I am wrong in what I say, let them convince me with verses and I'll repent to Allah.

"Just as Allah did not place two hearts inside a man, He did not make your wives whom you declare zihar like your mothers. Nor did He recognise your children as your own sons." The Prophet had an adopted son, Zayd. He was married to Zaynab, the daughter of the Prophet's uncle.

Zaynab constantly complained, about Zaynab. And he would say, I come from a noble family. You, however, are the Prophet's adopted son, from slavery. She would say, she would insult him. And the Prophet kept persuading Zayd, saying be patient. Be patient, and he was patient. Then Allah Almighty, according to these verses, the father with the child, according to the verse that the child is named after the father, the adopted son is not from the father's seed. Not from the father's (?) either. Not from his (?). Not from his blood. So he took him in and raised him. Well, when someone else marries a man's wife, I mean when she married someone and he divorced her, doesn't another person marry that woman?

He does. Well, this is the same. So he was an adopted son; say he was a stranger from somewhere. He divorces her. The Prophet, both by marrying his uncle's daughter and by showing his adopted son was not his own child, that he had no connection to his wife, I mean no connection to his adopted son, has the proof of this made here.

"These are merely words that come out of your mouths. But Allah speaks the truth and He guides to the right path."

He guides to the right path, it says. If Allah is to guide to the right path, the disbelievers are His servants too; He created the disbelievers too. Let Him guide them to the right path as well. Our reaching the right path is the promise people gave Allah Almighty within their own free will. Where? In the covenant of "Alastu bi-Rabbikum". At "Qalu bala", in Surah Al-A'raf, verse 172, in the verse, in the verse, those who said yes, You are my Lord. Or those who denied Allah there too. Who are they? "Wa ashabul-mash'amati ma ashabul-mash'amah." Who are they? The people of the left. "Wa ashabul-maymanati ma ashabul-maymanah." And who are they? The people of the right. Those who know Allah.

The third group is the group of the sabiqun, the foremost. The group of the saints, the prophets, the martyrs, the witnesses. Now in this situation Allah Almighty has made everything known to us through His verses. We said civil law. In civil law they shamelessly give 500 years, 300 years in prison. Come on, this is mocking people. It amounts to mocking Allah too. Who has lived 300 years? Who has lived 500 years?

Why do you abolish the death penalty? My Lord, in Surah Al-Ma'idah, verse 33, says to me: those who act against Allah and His Messenger, those who want to break the unity and togetherness of a state, it says, are either executed or killed, or their feet are cut off on opposite sides, or even they are exiled, it says.

You betray the state, try to divide the homeland, fire a bullet into the jugular vein of the nation, martyr the true children of this nation, and by your law you give a lenient three hundred years, five hundred years. Oh, come on. (?)

Yes.

One feels ashamed. I personally feel ashamed. Here, the verse is right until the end, and at the end we said this: "But Allah speaks the truth and He shows the right path." Who shows the right path? Allah shows it. So the will is ours: the path He shows as right, we may enter if we wish, or if you wish, we turn our backs and leave. If we enter the right path shown by the owner of this universe, we attain that Lord's mercy. If we turn our backs and leave, then we attain His punishment. So there are two paths. One path is Paradise, the other is Hell. You will be called to account for what you did in this world.

If only man knew that in this world he is in a guesthouse, if only he knew that he is defying the owner of the guesthouse and laying claim to his property, if for that property the guest, the owner of the house, I mean the guest, laying claim to the property of the host where he stays, kills the host's children or his guests, and fixes his eyes on this world as if he owned that property, tomorrow at (?) the Resurrection, when he stands before the true owner of this house, "alas" will not help. So even if this world and another world were yours, every soul will taste death. According to the verse "the inheritance of the heavens and the earth is Allah's", man will know that he is in a guesthouse here.

He will know that it is a land where he took on an outward body to prove what kind of person he is, in keeping with the word he gave Allah Almighty in that world, a land he called as witness. And accordingly, having proved what kind of person he is in this world, when he goes to the Hereafter and is called to account before Allah Almighty, he will have no word to say. So, in order not to be ashamed there, man will use his reason. That is why Allah Almighty says, do you not use your reason at all? "(?)," He says. We are in a guesthouse here. Our owner is Allah. We are obliged to follow His laws.

We were born as Muslims. Everyone. If one's life accords with Allah's commands, one lives as a Muslim, and our whole aim is to pass on to the Hereafter as Muslims.

If you see this world as the place to live and say, who has gone and come back, who has been raised again, when in the Gospel Jesus raised the dead and made them speak, and likewise with the Prophet raising the dead and making them speak, say, forget that, they say it's the fabrication of the ancients anyway. If you use your reason a little, your mother, your father, your mother, your father coming into being, and theirs, and theirs, and theirs, all the way to the end. How did this happen? Allah tells you. The Lord of the worlds tells you. We created you, He says, in the world of spirits, in the world of lahut.

Then We placed Adam, He says, his clay from earth, in the shape of a skeleton, and breathed Our spirit into him. Then, He says, We called the angels and Satan to prostrate to him. The angels prostrated, but Satan did not. And I cursed Satan. Then I put him into Paradise, He says. I put Adam and Eve into Paradise. I said, do not approach this tree, He says. They believed Satan's words, approached that tree, and their private parts were exposed. So We sent them down to earth, He says. There, in the world, through the counsel of Adam and Eve, however many people were created in the world of lahut, Allah Almighty made a covenant with them and raised them to the barzakh.

From that world of barzakh He sends to the world those whose turn has come, to prove what kind of people they are.

Allah tells you where your lineage comes from, your origin. Will you never use your reason?

Will you be deceived by this world and want to drown in its swamp? Well, everyone has a destiny. You can't interfere with me, he says, and he's right. No one can change anyone's destiny. But what is there? There is commanding the good. Well, what's it to you? Look, you know what's it to me? Allah Almighty, because He has mercy on His servants, says that among them there may be those who will become Muslims. You sprinkle a little water on them, He says. You'll see, He says, that seed sprouts. It comes back. (?) I mean, just as the wind blows and pollinates the seeds of trees onto other trees and they bear fruit.

Again, Allah says this to people for His (?). He doesn't force you. What do you want? Do it that way then. We don't tell you, you must come and become a Muslim. We don't tell you, you must leave Islam. What do we say? We say follow the Quran He sent as a mercy to the worlds. Follow it or not. I'm saying this, but do you know your end, Hodja? I don't know, but right now this is what I say. Accept it that way. And right now I am saying what Allah says. (?) But if you speak this way, accustom your tongue to it, spend your life this way, you won't easily die as a non-Muslim. A question comes; what does it say here?

"The other day at the mosque, while I was praying, an old man told me don't roll up your shirt sleeves, spoiling the form of your clothes is makruh. Is that right?" he says.

Now, a person has private parts that must be covered. Women's are known: from (?) of the eyebrows to the chin, from (?) down to the shin bones. Men's private area is between the navel and the knee. He says, gentlemen, you've covered your knee, so you can pray. Now let's come to rolling up the sleeves. Deeds depend on intention. Look. Deeds depend on intention. If you are sweating, if you feel stifled, if a heat comes over you, there's no harm in rolling up your sleeve there. So that you feel at ease. In the prayer. No. For show. (?) If you do it out of pride, arrogance, I mean for ego,

what the old man said is right. It's makruh. Don't do it. Cover your arms. Yes. Everything depends on the deed, the deed. "If the old man had said it to you kindly, I'd have been convinced. But you explained it well too. Your explaining it to me this way benefits all people." May Allah be pleased with you. Ask such things, from fiqh, from (?), from kalam, from hadith, from verses, ask whatever you want and I'll explain. Yes. A question came here. Let's see what it says.

"Peace be upon you, sir. I understand that when the Resurrection comes, the worlds will collide with each other." True. "But of the worlds (?) all the worlds, I understand Paradise and Hell are each a world of the Hereafter too. And I understand that these are in the Arsh of Allah, the Arsh of Allah, in the Arsh of Allah. I understand that everything created is within the Arsh of Allah. And isn't every place within this Arsh of Allah a world? Or are they all worlds, but in the verses, where the Resurrection will come, is the world that will collide only the lowest world, which includes the earth, being pointed to? Does it mean that the world people count, the universe encompassing galaxies and stars, will collide?

And, sir, is the part of the world where the galaxies and star systems are called one heaven of the heavens?" You're right. It's good, a person thinks about everything, but when He says worlds here, Allah Almighty means this.

First, let's start from the earth now.

"When the mountains pass like clouds," it says.

When years pass like months, months like weeks, weeks like days, when the mountains pass like clouds, when the seas swell, when the earth throws out what is inside it; there is a magma layer inside the earth. The earth will burst because of centrifugal force. When that magma comes out from under its seas, the waters will swell. In that case, it says, the sky, now we've come to the sky, "when the sky flows like molten metal", now things change.

So there is a situation like this here.

The heavens are seven layers. First layer, second layer, third layer, fourth layer, fifth layer, sixth layer, seventh layer. Do you know where the seventh layer is? Sidrat al-Muntaha.

After Sidrat al-Muntaha, Paradise and Hell.

"Hodja, you speak as if you've seen it." If I hadn't seen it, why would I tell it?

There's no other explanation. And Paradise is next to it, Allah Almighty says, Sidrat al-Muntaha, next to Sidrat al-Muntaha. He probably means the Sidrah of Paradise. That is next to it too, He says. Sir, you too have entered Paradise and Hell many times. By my Lord's mercy we saw those places, what they are like. Now the first layer is a step, the second layer is a step, the third layer is a step, the fourth layer is a step. Five, six, seven, eight steps, this.

Between each step there is a magnetic field. A magnetic field. All created beings ask from Allah Almighty. But they cannot pass through that magnetic field.

Everyone has a set place. Every creation has a set place. Even the noble angels have their duties in certain places. They cannot go an ant's length beyond. Just as Gabriel, peace be upon him, could not go beyond Sidrat al-Muntaha.

Now, accordingly, when He says worlds, Allah Almighty does not mean the worlds there. What does He say? "When the sky flows like molten metal," He says.

So that order will break down. The moon, the earth, I mean the solar systems will break down. These will collide. Then Allah Almighty will create them again.

What kind of thing is this? That belongs to Allah. What kind of thing? How will He create the same again? That belongs to Allah. It falls within His knowledge. But when He says these worlds, they will collide. There is no exact Turkish equivalent for the Arabic. Because it's not in Turkish, because we can't find it, it's not each world. One world. When He says worlds, how many galaxies are there? There's Neptune, there's Pluto, there's Uranus, I mean there's the Earth, there's the Moon. There are seven planets, big planets. These, I mean the stars, the stars in the sky, these too, when they flow, it says, (?) will flow.

Due to that (?), they will become flame. In that case, these are not spread over the second layer, the third layer, the fifth layer. Now, when it says worlds, it means there, I mean this crowd is what Allah Almighty means. He creates us in the world of lahut as spirits; He created us as spirits. Spirit, nafs and life, bodies are separate. He created the jinn from fire. So the worlds outside the earth, outside the earth, as luminous and outward, this first world, you know, some the second, third world, (?), they are all in the first world, outward matter; and we, among the outward matter, at the very bottom, are on earth; when you go above it, it's all luminous.

Yes, but the Prophet went with his body; how did he go with that body

up to Sidrat al-Muntaha with Gabriel, peace be upon him, then, I mean, with Buraq he went. And after that he went with Rafraf. What is Rafraf like? And what is Buraq like? Don't you know?

Gabriel, peace be upon him, is luminous, an angel. So for him there is no outward and inner. He passes through there anyway. And Buraq comes to the Prophet. He goes with Buraq. What is Buraq like? Into what does it enter and go?

Well, you say, I have seen these places. With what did you go? Ah. I went with the (?) world, spiritually. The spiritual body was in the world.

You see dreams, don't you, dreams. Well, this is one form of dream. But your mind is with you. You travel like that in the world of contemplation.

Yes. These places don't concern you.

But know just this much: the outward world will collide. When it says worlds. Then Allah Almighty, in this outward world, only the earth, no, another sky, He says. When the earth becomes another earth, when the world is brought out completely flat, He says. (?) Look, no. We will water you there with a water, He says. This water is the water called the sea of mystery on the sixth layer. In man there is a cell that does not die, decay or disappear. Only that water will dissolve that cell. Our body will come out exactly, down to our fingertips. Spirit, nafs and body will find each other. Just like when we talk on the phone.

He says, you know, when you come into My presence with a (?). In that case, when Allah Almighty sees our reckoning, figuratively, the world, He says, will wear its finest (?) and say, give me to the smallest of Your saints. And Allah Almighty says, that person you call a little saint, while he was in the world, didn't look at you, so why should I give you to him now? Like an old rag, it will be thrown into Hell, He says. The world is gone too. What's left? All luminous. All luminous. The body will go in its garb, the bodies will go too. How will the bodies go? When He says We cause you to die twice, at the Supreme Court, after they testify against the spirit, our bodies will die a second time there. You are being returned to the One who first created you, He says.

It will die a second time. And Allah Almighty says to our spirit, you will taste no death other than the first death. I mean spirit, with nafs, became life; all luminous. That is why it is deathless. For example, the sun has been exploding for millions of years, it loses nothing of itself, it repairs itself. The human body is cut somewhere, it repairs itself. So, Paradise and Hell will not be entered with bodies. Bodies were created from (?), together with the world, into Hell. The bodies of the prophets too? Yes. They were given to us to provide our outward appearance in the world, our bodies.

There, in eternal Paradise and Hell, spirit, nafs and life are one. Our bodies are our car; you get in the car, you come, you get out at the door, leave the car outside and go in yourself. Well, it's our car, isn't it. In the Hereafter you won't be given a car again.

Yes.

In this case, in the other worlds, it is said only of this outward world anyway. It says it will flow like molten metal, doesn't it. If it will flow like molten metal, and if it's luminous there, how beautiful the word of Allah Almighty is. When the worlds collide, it says.

"Apologising (?), I want to raise a topic. As the weather starts to warm up..." Yes.

"As the weather started warming up, women, girls, at the market, out in the open, have begun to walk around in mini shorts that leave their buttocks exposed. Would the state's morality police intervening and rounding them up for the crime of indecent exposure not make the state guilty in this matter in the sight of Allah?"

Allah Almighty left everyone alone with their own will.

He did not hold anyone responsible for anyone else.

The state isn't telling you to uncover and strip.

Look what it says. We are Muslims, he says. Is that right? Since everyone is responsible for the actions they themselves do, the state's earlier laws, laws, to be able to do it, you need to get two thirds of the parliament and change the constitution. We said democracy, didn't we. When they can't get two thirds, we are still governed by the immoral laws from outside. By outside I mean the West: to corrupt Islam among us they set laws, and we are governed by those laws. For example, women have been given a big right. Rightly or wrongly, the woman goes and files a complaint against her husband and has him removed from the house.

There's no such thing in our religion. But they've put that law in. And the state says, give me your vote so I can change these laws. No, nobody votes. Well, if nobody votes and it can't fix these by force itself, since everyone will be called to account for their own actions, the state has no fault here. What does it say? Everyone is free, it says. Because that's how they've put it. Everyone is free. As free people, we can't interfere with anyone.

Allah Almighty created us too and did not interfere with us. He gave everyone their own will, and they, although He created them, some denied Allah and some said, You are my Lord. According to everyone's wishes and desires, their feelings, He gave them characters. Everyone will prove in this world what kind of person they are. No one will force anyone. Now, when Mehmed the Conqueror took Istanbul, he made one quarter Christian, one quarter Muslim, one island Christian, one island Muslim. He didn't interfere with anyone's religion. "Lakum dinukum wa liya din." "To you your religion, and to me mine." But if we are Muslims, each of us must know how we are to live our religion.

Mothers and fathers who, for what they couldn't do in their own time, though they themselves go covered, satisfy their own nafs through their daughter and have her walk around stark naked.

They themselves are covered and bearded, but the daughter is stark naked.

Their children, their grandchildren stark naked. Well, maybe you can't interfere with your grandchildren. They have a father, they have a mother. You can't force anyone.

We are in bad times, in bad times.

Faith, in the ocean, amid raging waves, without rudder and without captain, is like a ship. Blessed is the one who brings it to shore. Our time is such a time. Yes.

There's one more question; let's see what it says. "Sir, some two concepts seem the same to me, but they are mentioned together." Of course. There is a difference. "When we speak ourselves, in some situations we say fakir fukara, or yoksul, poor. Although we say fakir fukara, or yoksul, although the real meaning of fakir is different, we use it like this in Turkish. We also say shahid and shuhada. Can you explain the differences between these words?"

I'd like to know the guest, but this guest has some knowledge. But he wants to (?). Now, fakir and fukara. With us, in Arabic, the fakir is the miskin. They call the miskin fakir. Fakir has a different meaning here. Even if the whole universe were his, even if he were the owner of this universe, I mean if all existence were his, he knows the owner of the existence that belongs to him. He strips himself of all of it. He surrenders it all to Allah. That is its true meaning. In that case, for the Prophet, "al-faqru fakhri", "al-faqru fakhri", he didn't say (?) fakhri. Mention your fakr, mention your fakr, mention it.

This heart of mine found fakr and fana. Those who don't understand this think it is poverty. He takes up poverty. I mean he gives away all he has. And when he falls into poverty he says, I wish I hadn't given. Because he becomes needy.

When I say fakir fukara, within fakr there are those in need who cannot ask.

Allah Almighty says this about them in the verse: They cannot ask, He says; it shows on their faces, He says. On their faces. What are their faces like? At night in tahajjud, by day fasting, they eat little. They remember Allah. When you look at their colour, it's like beeswax yellow.

Yes.

Find such people, talk with them, and you'll understand their state. They are calm, gentle, tolerant, and they appear obedient. I'm also telling you their qualities.

When it says they are known by their faces, I'm telling their qualities.

You'll give to them too. When it says shahid and shuhada, who are the shahids? The person who fights and dies for the truth, for his honour, for his religion, for Allah. And the shuhada are those of whom scholars, the ulema, it is said "the ink of the scholars is like the blood of the martyrs". Those are the shuhada. The saints of Allah, those who invite people to the truth, those who are heirs of the prophets. Yes, what else does it say, let me see.

"Although the real meaning is different, we use it like this in Turkish; we also say shahid, shahada. Can you explain the differences in meaning between these words?" The questions are over in our lesson. The adhan has been called, the evening prayer. Right? The evening prayer.

We end our lesson here. Stay well. May Allah protect you. Lillahi Ta'ala al-Fatiha.

You can ask whatever comes to your mind. We explain it to you with verses. Stay well, may Allah protect you. Lillahi Ta'ala al-Fatiha.