Talk of 15 June 2024

Let's see, what will he do?

Let's see, are there any questions?

guest he says: Sir, while I was reading, (?) we read this, yes, and also your question, there's no question, peace be upon you good evening, this evening is the eve of Arafah. The eve of Eid al-Adha. Tomorrow, if Allah grants it, in Anahutköy, Istanbul, at five past six, the Eid prayer will be performed.

Before the Eid prayer, starting from the dawn prayer on the day of Arafah until the afternoon prayer of the fourth day, the tashriq takbirs are recited.

Sometimes we forget. Hodja, is there any harm when we forget? Allah Almighty created us among the group of the forgetful.

As long as we don't do it on purpose, after the prayer after finishing the prayer, the obligatory part, finishing it, and when we recite the tashriq takbirs, when we couldn't recite this takbir, let's recite it when it comes to mind. So if it comes to mind before the prayer time ends, we recite it. Well, after the time is over, suppose we say we didn't recite the noon takbir and the afternoon time has begun. There is nothing owed by us so that we should continue it. It is not obligatory. But as far as possible, let's keep it in mind. After the obligatory prayers we recite the takbirs, inshallah.

Now there are questions, I suppose. Let's look at the questions. Are my other glasses over there? Bring me the other glasses.

Yes.

Did three come in? Yes.

From prayer (?).

He is saying. We stopped at 325.

It starts from here, right? Yes. It starts from here. From there, and then he says: Peace be upon you, sir, and upon you be peace. A person's eating of the forbidden: his provision was going to come anyway. So, for example, he had three lira in his pocket.

Could you cut my thing there, (?). It's getting old, it doesn't see.

if that day's provision is 10 lira, this will come to him, but instead of waiting for the remaining 7 lira, an hour later he saw a wallet on the ground, from the wallet he found 7 lira and took it, forbidden, he stole, he ate the forbidden, but did we eat it through a forbidden way, as having wronged ourselves?

There is a point where the person is mistaken.

This eye of ours today keeps running. There is a point here where the person is mistaken. He does not know provision. Provision is what you eat, what you drink, what you wear out; that is your provision. The rest are possessions that will be left behind as inheritance. In this case, if beyond your provision, taking advantage of people's naivety, you cheat them, or while selling a property that is not your right, if it's three kurush and you sell it for five, or a defective item, sir, by deceitful means, saying this is not defective, it's a perfect item, if you sell it, or if you leave the milk in the cow's udder for three days and sell the cow as a good milker, the money earned from all of these is forbidden.

And what you eat and drink from it is fire in your belly. Fire. Forbidden. I'm not saying it. Allah Almighty is saying it. They fill their bellies with fire. Forbidden. That's why, if you reach out for the forbidden, if three lira is your daily wage, or while you should earn 3 lira you deceived people and took 7 lira more from them as extra money. With those 7 lira you both ate the forbidden and Allah puts your two feet into one shoe, with hardship, either He sends your child to hospital, or has your wife break her leg, or He afflicts you with calamities; it comes out of you many times over. That day you say, I made a profit of 7 lira.

You say, today I earned 10 lira. Then come the calamities, or before Allah Almighty you have no answer left to give. And you will have met the recompense of what you did. When people commit a crime, the judge sentences them according to the laws of the state. Allah Almighty, too, punishes the one who earns the forbidden in this world like this, He punishes with calamities. Yes, and in the Hereafter He punishes separately too. Did you think people are left to roam unchecked? Did you think people, or what He created, are unknown to Allah Almighty, who is present and watching at every peak of the universe?

Yes.

is its thing here, let's see, what does it say here: Peace be upon you, sir, and upon you be peace. Man being held as addressee by the Essence of Allah Almighty, what exactly does it mean? Holding as addressee, in Turkish, comes to my mind as speaking to each other, but Allah Almighty also speaks with other beings. So if He does not hold any being other than man as His addressee, His holding every human as addressee of His Essence must have another meaning, I think. Can you explain this, sir, he says. And of course, how well you put it. His holding man as addressee of His Essence: from other creatures, from created beings, he is distinct, he has a privilege.

What is this privilege? Allah Almighty, from His spirit, which He gave to no other being, with a part of it, created man from His Essence as a part. That's why man is the noblest of creatures, and He created man in the most beautiful form. The others are all subject to Allah Almighty's command, that is, created like a robot, for example like the angels. Or animals were created only for the duties they will perform subject to Allah Almighty's command. But man was left free with his own will. He had his own wish and desire written for himself as his destiny. Did you think you would die without proving what kind of person you are?

According to the verse "did you think", Allah Almighty created man as the noblest of creatures. Everything created is a creature. The One sought is Allah. That is, the One who creates what He wills as He wills is Allah. He is the Creator. All created things, even though they came from the Essence of Allah Almighty, are creatures. Yes. They are created.

That's why, since Allah Almighty created man at the very summit of His creation and as a part from His Essence, He held man as the addressee of His own Essence, and left man free in his own will. Will is two: one is the universal will, the other is the partial will. The universal will created what it created, programmed it until the Day of Judgment, and apart from that He will not create anything more. As for the partial will, in Surah Al-A'raf, verse 172, it asked its wish from Allah Almighty. And Allah Almighty, its wish, its script, according to Surah Al-A'raf, verse 172, He wrote it accordingly.

And people who come into the world play, like an actor, the destiny of the script they wrote. And they prove what kind of person they are and pass on to the Hereafter. And in this case they have nothing left to ask Allah Almighty. Yes.

Sir. Peace be upon you, sir. Man has been held as addressee by the Essence of Allah Almighty. Yes. We read that part and explained it just now. If there are parts you didn't understand, there are very deep matters here. If there are parts you didn't understand, ask, and we'll explain from there to other places. Peace be upon you, sir. While reading the tafsir, it said man was created flawed or faulty. A thought like this came to my mind. Rather than man being created flawed or faulty, it should be understood as being created with the potential to make mistakes, to act flawed, I thought. If you think this way, I think so too anyway; whoever wrote it that way, that one...

Allah Almighty, while creating some of His beings, could not create them fully and created them flawed. This comes to mind too. Of course, that poor person, since he doesn't know why it is flawed, made it up according to his own reasoning and wrote it. If Allah Almighty had created him flawed or faulty, because of these flaws or faults the person would say: I did this because You created me like this, I thought. Could you explain? May Allah be pleased with you. It's just as you say. What does he know? Allah could not create. He'd say: You created me like this. So that's what he's asking anyway.

Now, people were created in the realm of Lahut. People who don't know these places, if they judge by their own reason, they blame Allah's fortune like this. Allah Almighty created all the people, however many will come to the world, in the realm of Lahut. Before people put on the outward body, their real being is spirit, nafs and life. One must know these. When spirit, nafs and life were brought to life in the realm of Lahut, when He first created them, when He said "Am I not your Lord?", there people were divided into three groups. Who are these? Fe ashabü'l-meymeneti me ashabü'l-meymeneh. Those on the right, good tidings to you.

O those on the left, woe to you.

There into three groups we were divided. Then one by one we made a covenant with Allah Almighty. And when we were to come into the world, people did not want to come into the world. They are afraid. And Allah Almighty is the Most Merciful of the merciful. But man will certainly come into the world. And He says to that person: If I send you disabled like this, and you, He says, consent to this disability, I will, He says, give you to someone else to look after you until the end of your life, and without doing anything, in that disabled state, would you want to depend on that person and have them look after you?

Would you want Me to send you like this? He is already afraid to come into the world, but he will certainly come. Yes, he says, I want it that way, he says. His own wish and desire. His blindness is his own wish and desire. His disability is his own wish and desire. That's why no one can question Allah Almighty, and pay attention. All the disabled, whichever mother and father they went to, they are more devoted to them than to their own children who aren't disabled. And they clean them. He's become a grown man. They clean him. And they pray to Allah. They say: My Allah, don't make him dependent on anyone.

Take him before me. That is how much they love their children. I know quite a few people like this. In fact, one Ahmet is in Germany too. Hodja, how right you are. I'm in the same situation, he says. Sir, he says, I like being blind. When someone else helps me, he says.

Yes. It is not as they think. Allah Almighty is free from deficient attributes.

We are coming to someone else's question. What does it say here? Peace be upon you, Hodja. Surah Az-Zumar, verse 23, we stopped at page 325. I kiss your hands, he says. Okay, this part is okay. Hodja, peace be upon you. I kiss your hands. Today my daughter asked about sharia and the republic. How should we explain it? May Allah be pleased with you.

What is a republic? One must know this. What is sharia? One must know this too.

Now, sharia is the law of Allah Almighty for the people He created, when He was to send them to the world, or when He sent them, His law that will judge between them with justice, which He made known to people in the Quran. In Arabic this is called sharia, in Turkish it is called law. Isn't it so? In Turkish, in English they call it such-and-such, in German such-and-such. But the name for all of them is law. When sharia is said, when Allah's law is said, a person is afraid and runs away. Yet he doesn't know he is fearing and fleeing against himself. He cannot know that against an injustice done to him he will face a law in which he cannot defend his right.

No one can pierce Allah's law or say it is deficient. Let's come to the law of the republic, to the republic. Cumhur means people. It means the nation within a state. Cumhur. There's the People's Alliance in Turkey, sir, the AK Party with the MHP, sir, they did the nations' thing, they made an alliance. Now, Allah created these people's minds deficient anyway, so is a law made with this deficient mind, by people who make laws according to their own minds, calling it civil law, according to their law, according to this law made with a deficient mind, is that better, or the one Allah made, or the law needed for people in which no person suffers an atom's weight of injustice from Allah's law, is that better?

Or is the law people made with half a mind, calling it civil law with a deficient mind, falling into Satan's trap, is that better? Today we see it. Take Israel. Netanyahu.

Under United Nations law there's an arrest warrant for the man. A prison sentence comes out. No one can say anything. Under your sharia law, (?). Would it let him go free like that? So many poor people, Muslim or non-Muslim, a man who has shed their blood, would it set him free? Well, go on now. Which law will you want? Do you want the law of the republic? Do you want the republic? Or, sir, being judged by sharia rulings, do you want to be governed, sir, by Allah's law? If someone slaps me, you will give him the same slap. An ear for an ear, an eye for an eye, a nose for a nose, a tooth for a tooth, Allah says.

Today you kill a man, (?) three years, five years, seven years, ten years, fifteen years, they give leniency, he gets out. Retaliation for retaliation. The free for the free. You will kill the man. Ah, doesn't Allah have a merciful side? He does. What does He say? The family of the one who was killed, if they take pity on the one who died and the other side pays blood money, He says, he is set free, He says. After that, whichever of the two sides, He says, transgresses, the one who transgresses is guilty, He says. Why are you looking at Allah's law? The republic, the republic? Here, in what we call the republic, the law in the state's laws, having got inside, FETÖ's, let me tell you, cruel judges and prosecutors still oppress people in the name of law; I wonder, if there were sharia rule, could FETÖ's law, its judge, its prosecutor get inside that law?

Could they pierce this law? Allah's law, is it possible?

Yes.

I suppose we've gained some information about sharia and the republic, inshallah. Ask whatever else you want.

Is it a form of state? Is it rules of law? Is it a form of government? Is it a way of life? We mix them all up with each other. As if, is secularism bad? Should matters of religion and state be separate from each other? May Allah be pleased with you. We don't say secularism is bad. You don't know what secularism is. If you knew what secularism is, you would hold on to Allah's verses. Allah Almighty, what does He say? your religion is yours, mine is mine, He says, He doesn't interfere. Allah Almighty, within one state, the religious one stays too, the irreligious one stays too, the idolater stays too, but according to Allah's laws there they trade with each other and do business too.

If you, to this, to these people, sir, if you understood this as secularism and irreligion in this way, they talk about secularism in such a way that mostly atheists use this a lot. Sir, secularism is Allah Almighty's creating people, sending them to the world, giving so many idolaters, Zoroastrians, Muslims, the religious, the irreligious, all of them the right to life, and Allah Almighty granting people the right to live, so that no one oppresses anyone; in view of that, isn't it "lakum dinukum wa liya din"? Isn't it "your religion is yours, mine is mine"? Isn't this secularism? Living together.

Yes. There are more things you need to learn. Inshallah you will learn little by little.

Peace be upon you, Hodja. On the day of Arafah, reciting Surah Al-Ikhlas a thousand times, it is said a year's sins will be forgiven. Is it true? Is there a special worship or dhikr for the day of Arafah? The people who say these things are superstitions. Look. And the father of superstition at that.

Let me speak to you with verses. In His sight the most excellent of worship is the one that is little but constant, (?). He doesn't make you do a lot of worship either. These poor people, self-satisfied, in pride and arrogance, imagining themselves to be hodjas and acting as charlatans. Oh, if you recite this so many times you'll become like this. Oh, if you recite that so many times you'll become like that. Now I'll recite Al-Ikhlas a thousand times. My sins of one year will go away. Well, "fa man ya'mal mithqala dharratin khayran yarah": He says I'll write down an atom's weight of good. "Fa man ya'mal mithqala dharratin sharran yarah": He says I'll write down an atom's weight of evil.

If Allah Almighty will bring before me my sins down to an atom's weight, and bring out my good deeds down to an atom's weight too, I'll recite Al-Ikhlas a thousand times, that day my sins of one year are gone, and I've become spotless. Don't believe these things. Look, most of these, most are (?) of Jews and Masons. He says: recite this verse so many times, he says. You'll see, within an hour or within five hours this will happen like this, he says. You recite and recite, hoping, oh, let it be like this, let it be like that. Or you say, well, you'll marry the one you love. Or he says, this much money will come, he says.

Someone will come to you this fast, he says. The man recites and recites and recites. He sees there's nothing at three years, nothing at five years. He leads you into mocking Allah's verses. He is mocking. So what happened to your destiny? If the destiny you asked from Allah Almighty has been written, when Ahmet bin Mehmed tells you, recite this so many times, do this much dhikr, and you don't find the result of it, what state do your feelings toward Allah Almighty come to? These are all made-up superstitions. Never believe them. And rebuff those who talk like this.

Yes.

what does it say

May Allah be pleased with you, Hodja, he says. May Allah be pleased with all of us, with all of us, with those who go on Allah's path, who walk on the straight path, who do good to people, who don't follow their own nafs and take Satan as a friend, may Allah be pleased with all of them. Now we come to our lesson.

Let's read verse 23 of Surah Az-Zumar. Let's read the part that is wrong. What happens in the part that is wrong?

Allah sent down the best of speech as a book, consistent with itself and read again and again without weariness. What is this? The Quran. The best of speech: there is no speech more beautiful than the word of Allah. The best of speech is the word of Allah. Yes. By saying consistent with itself: Allah Almighty, with a melody, these verses sent down. A book that, as it is read again and again, gives a person (?), gives peace. And a book that gives a person life, gives peace. He sent it down as a book. Those who fear our Lord, from the effect of this book, their skin shivers. Correct. Then both their bodies and their hearts warm up and soften to the remembrance of Allah.

A saint has certain states. There is a state of fear. A state of fear. He sits and weeps a lot. A time comes, he is moved and weeps a lot. There is a state of love and affection; he acts coy with Allah Almighty like a child. He asks of Him. And there is a state of knowledge, knowledge. He turns on these three states.

Yes.

The book, by which Allah leads whom He wills to the right path, is the guide to guidance. Here is where it talked nonsense now. The verse doesn't talk nonsense, Allah forbid. The person talked nonsense now. Why did you talk nonsense? Look what it says. It is the guide to guidance by which Allah leads whom He wills to the right path. Well, now I'm asking you. Did this Quran come to the Muslims whom Allah willed?

Did the Prophet come to the people whom Allah willed? The Prophet came as a mercy to the worlds. The Quran too came to the worlds, to all people. If this Quran had been sent down to Muslims, the unbelievers would say: You sent that book to the Muslims. Had You sent it to me too, I'd have become a Muslim. Today I wouldn't be one of the people of Hell. This is Your fault, they'd say. But Allah Almighty says: O people, O mankind, Allah, besides whom there is no god, and finally, when your time in the world is up, according to the verse "every soul shall taste death", when you come into My presence having proven what kind of person you were in the world, against Me you will not have a single word left to say.

If this book had come to the Muslim, if Allah had sent it to whom He willed, the non-Muslim today would very nicely rebel against Allah Almighty. But even though this book came as a mercy to all the worlds, those who turn their backs are guilty. Look, they explained the verse wrongly anyway. What does it say here?

Yes. I'm going to read this. Let me bring it up like this.

their says, the condition of the hypocrites, Surah Al-Baqarah, verse 17, this is the verse, now to the wrongly explained part, look: their, the hypocrites', condition is the example of a fire kindled in a dark night; the unbelievers lit a fire in the dark night, that is, they lit up the way before them. They did not (?) a need for Allah. Allah created people within darknesses. Within darknesses. He sent this book before them for light. So, isn't it the example of a fire burning within darknesses? It is not the example of a fire that one kindles. The example of a fire burning within darknesses. This is the Quran that lights up its surroundings.

The Quran. Look at more nonsense, at the nonsense.

When the fire lit up its surroundings, those who at once put out the fire, the fire's to them, to them its light removes, and Allah, it says. Allah removes the light of their fire and leaves them within darknesses. Good grief.

Is there such an Allah? Yet look at the verse now. This is Allah, this is Allah. Their, the hypocrites', condition is the example of a fire burning in a dark night. Because they have remained within darknesses. It is the example of a burning fire. When the fire lit up its surroundings, those who put out the fire, that is, those who do not believe in the Quran, leave themselves within darknesses. So that they no longer see.

So, since every soul will be called to account for what it did, no one will find any fault in Allah Almighty, and with the deeds they did, they will have prepared their own place themselves.

In this case: the book is the guide by which Allah leads whom He wills to the right path. And whomever Allah leads astray, there is no one to show him the way, it says. No. Allah invites people to His Essence. To His Essence. Until the soul reaches the throat, "idha balaghati'l-hulqum", He says.

Is there anything behind it that could turn it back, He says.

All the relatives gather around and wait for his soul to depart. As if you are near Me with your power, We are nearer to him with Our power. Until that moment, according to one narration up to this (?) in the throat, according to another up to this (?), until the soul reaches there, Allah keeps the doors of repentance open. He loves His servants this much. Which of His servants would He lead astray?

Take a father.

However bad that father's children may be, he is the father. He still wants to help them, that bad one. He says: Son, don't do it like that, do it like this. No. Allah sent us one percent of His mercy, of His love. I kept ninety-nine percent for Myself, set it aside. At the Great Judgment I will use it on My servants. In this case, which of His servants would Allah lead astray? And they are not ashamed. These people are writing Qurans.

I wonder what answer they will give in Allah's presence. When I was little I was a bit naughty. My mother would say to me: Son, you found a village without dogs, you walk around without a stick. I was a child then. These people too found a village without dogs and walk around without a stick, on their feet.

But how well Yunus Emre puts it, about Kasım. He says it about himself. One day, he says, a Kasım will appear and put you to interrogation.

I too wish a Kasım would appear one day and put us to interrogation too. That is, we want it. No. No. Because they know what they are.

And they allow this too.

A time will come, the scholars say.

They will give fatwas according to the people's (?) wishes, they say. that time is this time, yes its question we read: Allah sent down the best of speech as a book, consistent with itself and read again and again without weariness. Those who fear our Lord, from the effect of this book, their skin shivers; then both their bodies and their hearts warm up and soften to the remembrance of Allah. This book, for whoever asks it of Allah, showing the right path, is the guide to guidance. And whoever strays from Allah, as long as he stays in that state, he can no longer enter the right path.

If I will be called to account for an atom's weight of good and an atom's weight of evil that I did, and if the deeds I did will be my reward and my sin, if Allah Almighty will not change the destiny of my covenant throughout my life, and if within this destiny of mine I am to prove what kind of person I am in the world, then where is Allah's ruling over me here?

This is where the ignorance is. These are also the wrongly explained parts of the Quran's verses.

The wrongly explained part in this verse is this. This book, by which Allah leads whom He wills to the right path, is the guide to guidance. And whomever Allah leads astray, there is no one to show him the way. The correct one: it is the guide to guidance that shows the right path to whoever asks it of Allah. And whoever strays from Allah, as long as he stays in that state, he can no longer come to the right path. When explaining the verses, they have constantly explained them by accusing our Lord of discriminating among His servants. Disregarding people's will, they have accused our Lord of discriminating among people.

Our Lord never interferes with what people do in this world. Whatever you do. Look. A cursed people is killing without sparing women and children. Does Allah interfere? No. Are we praying this much? It is being prayed. Isn't your prayer accepted? Is Allah cruel?

Doesn't Allah Almighty pity those people?

There are many matters here. First you must know your creation. Then you must know your destiny, your covenant. Then you must know why you came into the world, so that you can solve these matters. With this dry head you can't solve it by reading here.

Only when people set traps that would take them out of their destinies, our Lord breaks these traps and puts them into their destinies. What does this mean? Our Lord made a covenant with people at Qalu Bala. He wrote their wishes and desires for them as their destiny. In this case He sent people into the world, so that they prove what kind of people they are. There. Everyone is proving himself now. If Paradise is seven layers, the eighth is Maqam Mahmud. You know, when we say seven paradises, they say the Hodja doesn't know the eighth paradise. That's why we're obliged. We say Paradise is eight, but one of them is Maqam Mahmud.

That too is a paradise Allah Almighty gave to the Prophet, and you can't even imagine it, He says. For this reason I won't say what a paradise I can't imagine is. Because it's beyond my imagination. There are seven paradises. And there are seven hells. Hell is in seven levels. In return for the crimes they committed, they too are in Hell. There's a place where their punishment is light. There's punishment. There are places of more burning. There are greater punishments. There are, that is.

Yes. Our Lord made a covenant with people at Qalu Bala. Their wishes and desires were written for them as their destiny. In this case people were sent into the world, so that they prove what kind of people they are. Those who explain the verses like this, slandering our Lord, explain the verses as contradicting one another. At the beginning of this verse, how beautifully our Lord says it. Allah sent down the best of speech as a book, consistent with itself and read again and again without weariness. What does this mean? Saying the best of speech, consistent with itself: our Lord always shows people the truth and the paths of salvation. And His verses, in a way that they do not contradict one another, confirming one another, it is His making known the word of the Word to people in the most beautiful way.

There is no speech as beautiful as Allah's word.

There's also a verse, about people. Who is better in speech than the one who explains Allah's word, it says. A verse, a verse. What does it say about people? Who is better in speech than the one who explains Allah's word?

And you get up and, saying I'm writing a Quran, I'm writing verses, I'm writing a translation, people's brains with superstitions wash, and then (?) to Allah too, Allah said it like this, and (?) this verse of Allah Almighty. Which verse is this? Whoever says "Allah said so" when Allah did not say it, let him prepare his place in the punishment, it says.

Do you love the world this much? I'm addressing those who explain these verses like this. Do you love the world this much? Within a passing life, for a life that, compared to the Hereafter, is a few hours long, the endless punishment of the Hereafter, to be exposed to it, are you longing for it this much? Is your nafs following Satan this much, (?), turning your backs on Allah and saying Allah said these verses like this, taking Allah lightly, for the world's benefit, for its three or five kurush, you explain these verses like this.

And I always say it. I say it again. At one time the Diyanet said: this is a book written a hundred years ago. I'm using its own words. I'm using its own words. It said this book needs to be written again from the start. Did it say so? It did. It can't deny it. Why did you give up?

Why don't you write a new book?

They won't be able to manage it.

Then gather the scholars around you. Aren't you for Allah? Aren't you, for Allah, the guides and leaders of these people?

Call the scholars around you. Write a book anew. All together. Here there's no Ahmet, Mehmet, fame, glory, you-ness and me-ness.

We are all Allah's servants. Tomorrow we will give account in our Lord's presence.

We have come to verse 30 of Surah Az-Zumar.

Surely you too will die. And they too will die, it says.

No one can say about the Prophet that he died. If he says it, he denies this verse: I made you alive. There you go. I'm not saying it. Allah is saying this. I made you alive. But Hodja, did the Prophet not die? Hah. He did not die. He is alive. Well, how will we explain it? Aha. You'll say he tasted death. He tasted it. Every soul will taste death; your return is to Me, He says. What does this mean? When dying, the spirit, nafs and life do not die. It's the death of bodies. So our immortal spirits, our spirits that subsist with Allah, tasted death. The Prophet too tasted death, but he is alive among us.

The verse is wrong at the start.

If you don't know the verses, of course you'll say it like this.

Surely you too will die, and they too will die. There you go. It equated him with people. What? With Allah Almighty alone being alive in His Essence in the universe, with Habib-i Kibriya, (?) Prophet, Hazrat Muhammad, with people it equated him. You too will die, it says of death. He did not die. He only tasted death. When Umar is told of the Prophet's death, he goes inside. When he goes in and comes out, he says: whoever says he died, with this sword of mine I'll cut off his head, he says. Yes. Do you know the secret there?

No.

The correct one is: surely you too will taste death, and they too will die. Now it's right. You will taste death, they too will die.

Well, Hodja, just now you said, every soul will taste death. They tasted it too. Why do you say here they will die, tell us. And you cannot know this. I'm telling you. Because you cannot grasp the distinctions here. One tastes death, he is alive. One truly dies. What? The body dies. The body.

The Prophet's body, ah. There are certain secrets here.

Look, let me tell you this much. Its secret, now, I won't tell it. You imagine it. But (?). A traveller going along, it's a verse, mind you. He looks at a city. He says: I wonder when this city will come back to life? That is, when will it be rebuilt, he says. Allah Almighty makes him die there. He says this in the verse. I'm explaining the verse to you. A hundred years pass. And He brings him back to life there.

He looks and sees the city has been rebuilt. Look at your donkey, He says; its skeleton is there. Look at your food, He says; it's perfectly fresh.

If from this you can't draw a share for yourselves, think of the Companions of the Cave. They are even more alive. I won't speak of Jesus. Because we are in the world. Jesus is in the first heaven. At that time he can live within time. We will live those of the world. We'll say it.

Yes.

(?) Thoroughly, nicely. It can't go deep. In depth the mind (?) can't weigh it a bit. Here perhaps you seem to understand. Then the mind always gets confused.

without much knowledge or learning, knowledge of the Quran, you cannot understand. The wrongly explained part in this verse is this. Surely you too will die. The correct one is: surely you too will taste death. It seems there's no difference between these two words, but between the two there is a big difference. The Prophet (peace be upon him) tasted death and is alive. But when people die, they will be brought to life again in the realm of the Hereafter. In this case our Lord says in the verse: I made you alive. The correct meaning of this verse is as we explained it.

Here I said in this way a secret I mentioned a moment ago. If a person can't understand this, all of you (?) this part too. Look, let me read that part once more.

The Prophet tasted death, he is alive. But when people die, they will be brought to life again in the realm of the Hereafter. (?) Here it seemed as if what I explained contradicts itself.

This, this part you cannot grasp, but let me tell you this much. Here: the body will be brought to life in the realm of the Hereafter. Then, Hodja, the Prophet's body is still alive; well, you think about it. That's why I'm not opening that up. Skip that. Yes. Because the Prophet had tasted death and is alive. Once more, once more, many (?) here, there are many meanings here too. Many questions may come to people's minds. But if you read the tafsir we wrote on the second verse of Surah Al-Fath, the meaning here is understood better.

If we show one or two verses, these are linked to each other with deep meanings. These verses. Not two; He brings to life twice and makes die twice, He says.

when you come into My presence with a driver, He says.

You to the first Creator, you to the first Creator, you to the first Creator, let's add here.

You are being returned to the first Creator. You will be returned. Four. You will taste no pain of death other than the first death. Five. In the realm of the Hereafter there is no idle word. When these verses support one another, one more matter comes out, which later, when its time comes, can be announced. without knowing these sciences, explaining their origins your mind (?) cannot weigh it. That's why there is a hadith of the Prophet. He says it like this. Lie down, get up, say Allah and move on, he says.

Lie down, get up, (?). Worship Allah, say Allah and move on.

like this, verse 36 of Surah Az-Zumar, we stopped at that verse; since tonight is the eve of Arafah, people may go home early, that's why we're finishing this here; stay well, be entrusted to Allah; page 326, ah, let me see where it is is it this is the page to be refreshed? Where do we refresh it from? Here? Let's refresh the page, let's see. The page has been refreshed. Fatma Çelebi. Our child says: Peace be upon you, sir. Among the people, for the one who offers a sacrifice, just like the prohibitions of the Hajj ihram, from a few days before the sacrifice until the slaughter, prohibitions such as cutting hair and cutting nails are applied.

Aren't these superstitions, Hodja? Look, how well you put it anyway. Don't make religion difficult, make it easy, according to the verse. Now, what is Arafah? It is preparation for Eid. What do you do to prepare for Eid? You cut your hair and beard.

You clean your private parts. You wash well. You go out to Eid in a nice way. And be base, you base ones. Where did you come up with this thing? For one thousand four hundred and forty-five years this didn't exist. Has this just come out?

Since the Prophet (peace be upon him), for one thousand four hundred and forty-five years this religion has come to us. Where did you come up with such superstitions? Whom did you follow? This is not worship. This is oppression. Oppression.

Don't you cut your hair and beard, don't cut your nails. Man, are you doing the Hajj? You're going to offer a sacrifice that is wajib. And you'll offer it only if you have the money. This is wajib too. Not fard. Look, it's not fard. That Hajj of yours in Mecca is a fard matter. You've entered ihram.

Allah Almighty, from the shahada, tells you the five obligations of your entering Islam. You'll recite the shahada, He says. You'll pray. Free of charge. You'll fast. Free of charge. You'll give zakat. You'll purify your wealth of the forbidden you mixed into it. You'll do the Hajj. If you have the money you'll do it. He's telling you the obligations. Hey, is this obligatory? (?). They make me talk.

Don't bring superstitions into religion. People will do their Eid cleaning. They will clean themselves. Put on your clean clothes; even in prayer, when you stand for prayer, put on your clean clothes, He says. You're in your Lord's presence, you're in ascension, in ascension.

If at other times you pray, in ascension, your hair, your beard, let me say, (?), pray like that. And when sacrificing, you with superstitions? Three days before, five days before, get up, sir, don't cut hair, don't cut nails. Ugh! Shame on you. They bring superstitions into religion and they commit sin without knowing. Warn them about these.

Aren't these superstitions, Hodja? Abu Muslim hadiths are shown as the source. What is the right thing, sir? May Allah be pleased with you. Blessed be your Eid. I kiss your hands, he says. It says Abu Muslim. It says Abu Dawud.

another: in Medina al-Munawwara a Jew is serving as imam. He said three thousand hadiths. Into three thousand hadiths, he says, I (?). I added them. If there is a (?), let him sift them out, he said. And I said: that (?), I will sift it, I said. Look, here are our hadith books. Right? Look, seventh century, seven thousand three hundred, in the seventh volume 7300 hadiths he sifted. Look, the seventh volume. It has stopped here. Why has it stopped? Let's open it. Yes. The seventh volume. I sifted out 7300. According to what did I sift them? According to the verses. Those who do this are slandering Muslim.

They are slandering Dawud. there are a few more, like this. They are slandering them. Inserting under their word. Just as they inserted into the Quran. Just as they explained the translations. They inserted into them in the same way. These dishonorable people even go further. They go further. Where there is a hadith, they say, the verse's ruling does not apply. They are dishonorable. They are irreligious. They are without faith. Whoever denies a verse is without faith.

Stay well.

Be entrusted to Allah. Lillahi Teala'l-Fatiha.

Be entrusted to Allah.

blessed be your Eid may Allah let us reach it again, health, health, children, with a good life our passing to the Hereafter too, may our Lord, taking our faith beautifully, meeting the Hereafter with a good face, grant and make easy the taking of our souls, yes This part we corrected. Let's do the thing to this part now. Let's (?).

(?). Okay.