Talk of 22 June 2024

Let it come like this, ah, like this we can read it.

Yes, you see. It went back a little. Yes. What is Ömer Sefa saying here?

Let's take this like this. Let's bring that over here too.

Yes. Let's take this to the door.

(?) the book to me.

Surah Al-Isra, 55. The verse, it says.

They're asking us to explain them.

Someone has written something about it here. Can you read this? There, it went through.

Yes.

Well, peace be upon you, sir.

(?), it says.

My question: on page 286, surah 55. (?) I couldn't understand. Could you explain it, sir, it says. Yes.

Verse 55 is a verse that was translated wrongly. Translated wrongly. We have corrected this verse. But of course we will explain it to you.

(?) Here it's written in black. It brings the text over to this side. Your Lord knows best everyone in the heavens and on the earth. Correct, because Allah Almighty, this universe, apart from Him there is no other god, our Lord, who subsists by His essence, created it. What is this? La ilahe illallah. The absolute owner of the universe. Of course the One who created these worlds did not create these worlds apart from His essence.

If there were a being in these worlds apart from His essence, and it too suffered injustice, Allah Almighty would be ascribed attributes. That is why, since He gives sustenance to all He created, He is (?).

He knows everyone best. Indeed, We have made some of the prophets superior to others. And to David We gave the Psalms, it says. Now, Allah Almighty did not create any prophet superior to another.

If Allah Almighty had created the prophets superior to one another, the others would say: why did You create me beneath him? Allah Almighty's attribute of justice would be impaired. However, the prophets are superior to one another. Saying "look, I created them superior to one another" is one thing, and saying "the prophets are superior to one another" is another. What does this mean? The prophets, the first created toward Allah Almighty, their passionate love for our Lord, their submission to Him: Allah Almighty, who knows the secrets of hearts, knows which prophet is superior to which. He ranks them accordingly.

That is why there is the verse "the prophets are superior to one another". It does not say "We made him superior". These are verses in which people, by their own reasoning, ascribe attributes to Allah Almighty and impair His attribute of justice. We are correcting these. What did we say below, in the correct version? Your Lord knows best everyone in the heavens and on the earth. Correct. Indeed, some of the prophets are superior to others. Do you see? Some of the prophets are superior to others. And to David We gave the Psalms, it says. He gave the Psalms to David (peace be upon him) as well.

The Torah, the Psalms and the Gospel, the four books, are the Quran. Those who followed these prophets in their time are upon the fitra of Islam. Because Allah Almighty has a Word. To the first created and to the last created He says the same Word, but that Word speaks to the people of that time, and as minds come into play, the same Word is told with a clearer meaning. What does it say? In the verse: whatever We said at the beginning, at the end it is the same. So all prophets are upon the fitra of Islam. And those books are in the Quran too. And Allah Almighty says: Inne'd-dîne indallâhi'l-İslâm, the religion with Him is Islam. How beautiful.

Isn't it? Words that always support one another.

what is meant to be told here we have told somewhere, I suppose. What was it saying? Sir, (?), my question: on page 286, surah 55, I couldn't understand the wrong one. The wrong one, it says, I couldn't understand. Could you explain it, sir. I couldn't understand what is wrong, it says. What is wrong here is making one prophet superior to another. That is, Allah Almighty Himself making one prophet superior to another. That is the mistake. Two hundred and what page?

286, maybe. Let's look now. 274 to 286. That's what it says, look.

Indeed, We have made some of the prophets superior to others, it says. Here, this is the mistake. We already write the red and the green; we write the red one. Below it we put the correct one in green. The person says: what difference does this make? What is the difference from this, he says. He doesn't get it. He can't understand. Look how nicely he asks now. He says: I couldn't understand the point in the wrong one. Right. And what does the correct one say? Indeed, some of the prophets are superior to others. Now, "some are superior to others" is one thing, and "indeed We have made some of the prophets above others" is another.

That is, here Allah Almighty Himself sets one prophet above another. He sets the other above him. That is, here He Himself exercises the will. But since Allah Almighty will call people to account for their own will, every person is superior to another by their closeness to Allah Almighty, by their degree of faith. Otherwise Allah Almighty did not discriminate among His servants and create one superior to another. He created all equal, but people, by their own will and reason, within their own will, by their faith in Allah Almighty, are superior to one another. For example, there are the common people.

The general public. In nafs-i ammara. Some people are in nafs-i lawwama. Some people are in nafs-i mulhima. Some people are in nafs-i mutmainna. All of them are human. Allah did not create them superior to one another. By their degree of faith in Allah Almighty, by mastering their nafs, one rose up to the tranquil nafs. That is, he became a believer. That is, he came to know the manifestations. After that there is nafs-i radiya. So there are people above that too. Those who go further. Those who cling to Allah with greater love. There are those who go even further. This is the nafs. Nafs-i radiya.

Radiya, ilm al-yaqin. There are those who go even further than that. Who is this? Nafs-i mardiyya. The one who comes once every hundred years. The one who opens the verses according to the time. There are those who go even further than that. That is, love and devotion. Who is this? (?) there is the one who removes falsehoods from religion. These people struggle with the states of their own nafs, and by their closeness to Allah Almighty, Allah Almighty, Eleysallahu bi-ahkemi'l- hâkimîn, with this attribute, whoever is closer to His essence, He puts that one at the head of the other. That is, He holds that one above the other.

Look at what beautiful justice. You have impaired Allah's justice here. What did you say here? Indeed, We have made some of the prophets superior to others, it says. Whereas the prophets are superior to one another. That is, by their love and devotion to Allah Almighty. Well, at the place marked in red you have now ascribed attributes to Allah Almighty. You have impaired Allah Almighty's attribute of justice. Yes. That is the wrong place, too.

Let's come to (?). You can ask your questions. Ask as many questions as you like. Let's answer again with verses. If Bayramiye understood this part, it's enough to say "I understood, Hodja". If not, let them ask about the part they didn't understand, and we'll show another verse. Yes. With verses, people must be satisfied with Allah's words. Not with reason. Reason can lead a person's mind astray. It can also take its own wrong for right. But over time, when the person develops, that is, matures, he realizes that what he knew was wrong. Or, when it is told correctly, he realizes that he learned it wrong.

Because reason was created as a knower of truth, so as not to rebel against truth; that is how it was created. But if the person gave his covenant badly, if he did not use his reason because of carnal feelings, that person will not believe even if he sees the truth. Now, Hodja, does every mind know the truth? If it knew the truth, why do the unbelievers not come to Islam? Such a question may come to mind. Allah Almighty says this in His verse: Will you not use your reason? There, those unbelievers do not use their reason. They act on carnal feelings. And carnal feeling fulfils nothing that Allah Almighty wants.

It rebels against Him, and carnal feelings work together with the temptation of Satan. In this case, aduvvallahi ve aduvvekum. In the face of the verse "your enemies and those who are enemies of Allah", he is with his nafs, with his devils, with his love of the world. Against his reason, his faith, and the inspiration Allah Almighty gave to the human heart, he stands and turns his back. Now, has he used his reason? Yet how beautifully Allah gave reason to people.

So reason would know the truth, but that person did not use his own reason. Bayramiye says: May Allah be pleased with you, sir, you explained it very well. You opened it; I respectfully kiss your blessed hands, it says. (?)

Yes. We left off at verse 36 of Surah Az-Zumar.

We're reading the wrong one. Allah Almighty: is Allah not sufficient for His servant, it says. Correct. Allah is sufficient for His servant. You just say "Allah". Our Lord is present and watching everywhere. He knows the secrets of all hearts. They frighten you with others besides Him. That is, they frighten you with others besides Allah. With whom? With idols. With things Allah created, made by their hands, carved, with those who mindlessly worship them. Telling people: oh, he's the sea god, oh, the sky god, oh, the water god; making it up and making it up.

Those who frighten people with what Allah created. Whomever Allah leads astray, there is no one to straighten his path, it says. (?) Not Allah's word but, God forbid, a person ascribing attributes to Allah Almighty.

What does it say? Whomever Allah leads astray. Aren't you ashamed at all? Allah sends the Quran to the worlds, inviting people to His essence, and where do you hide these verses, that you make Allah an enemy to people and lead them astray? And because you wrote a Quran translation, in the Quran in this way, whether for position, for material gain, or for fame and renown, slandering Allah with what He did not say: whoever slanders Allah, let him prepare his place in the punishment; to this verse (?), gladly accepting it, ascribing attributes to Allah, you interpret it. Discriminating among His servants, (?) you interpret it here.

So you're not ashamed.

Yes. That's how it is. This Quran needs to be changed.

A new Quran needs to be written. At one time, Ali Erbaş Efendi said this Quran was written a hundred years ago, and written in a style that has come down to our day, with many mistakes in it, and that we'll write a new Quran; those words, when he said we'll set up a team and write a new one, we did not see the reality of those words. And though a long time has passed, no new Quran has been written.

In that case Ali Erbaş Efendi too, being head of the Diyanet, if, knowing the mistakes in it, he does not write a new version of the Quran, he too bears the burden. Because Muslims look to the word coming out of the Diyanet's mouth. The more wrongly you speak, the more, as long as these people judge by your mistake, sin comes to you. Because if you teach someone a verse wrongly, teach the truth wrongly, and he teaches it to another, sin comes to the one who taught the mistake until the chain is cut.

Whereas here: they frighten you with others besides Him. Whoever strays from Allah, not "whomever He leads astray"; if you say "whomever He leads astray"... He sent the Quran as a mercy to the worlds. To the last prophet, our master (peace be upon him), the Seal of the Prophets, He also sent it: O people, you are all servants of Allah, you will all return to Allah; every soul shall taste death, your return is to Me; according to this verse, apart from Islam there is no other religion; for the mistakes you made in your time of ignorance, when you return to Allah Almighty, it gives the glad tidings that our Lord will forgive you with His attribute of At-Tawwab.

In that case, Allah leads no one astray.

If he strays from Allah, as long as he stays in that state, there is no one to straighten his path. Otherwise, when he repents... today, among the non-Muslims, people who left no sin undone and later repented and entered Islam, aren't there any? Many. Well, does Allah Almighty not accept them? God forbid. He accepts them all. Because, according to the verse: I am Most Relenting, I accept repentance abundantly. Allah Almighty waits for people to return to His essence. Allah Almighty created the human mind incomplete. A person lives through a time of ignorance. And Allah Almighty does not call one to account for what he has not heard.

He does not call to account. In that case Allah Almighty sees that His servant has entered the right path, that he has returned to His essence, said the testimony of faith, and will never again leave the truth. Sir, if he repents, there is no sin Allah Almighty will not forgive, and He shows him as an example to non-Muslims: this one was like you and returned; on the Day of Judgment, at the Great Tribunal: this one was like you, did worse things than you, but returned. He returned; despite doing worse things than you, because he returned to Me, because I created him with an incomplete mind, because he saw the truth, relied on the truth and took refuge in the truth, before My greatness, My majesty, I have no authority to drive him from My door, He says. I embrace him, because I created him, He says.

But although I created you, you moved away from Me and turned your back. I gave you so many of My blessings, you ate, you drank, but you gave no thanks; and he too will be sent to the place he deserves. Yes.

The place wrongly interpreted in this verse is this: Whomever Allah leads astray, there is no one to straighten his path. The correct one: whoever strays from Allah, as long as he stays in that state, there is no one to straighten his path. Our Lord, in this world, over people, using His own will, leads no one astray.

Will is of two kinds. One is universal will, the other partial will. This is a place where there is a secret people cannot understand. That is, a secret. But there's no harm in opening it. But why did they call it a secret? Because people take some things lightly; that's why they called it a secret. Sometimes they kept it closed. Allah Almighty created man from a part of His spirit. He created him close to His essence. In that case man resembles our Lord. In that case, if Allah Almighty, among His servants, were going to discriminate and set His servants above one another, ascribe and discriminate, He would never have brought us into the world.

Why did we come into the world? We came to prove what kind of person we are. Each of us, by the deeds we do with our own will, reward and sin we receive. Its assessment: when Allah Almighty brings it before us at the Great Tribunal, we, with these deeds we did, are called to account, and our place, if fit for paradise, paradise, if fit for hell, hell; Allah Almighty, who sends us there, with the justice of deeds passes judgment on us. Otherwise Allah leads no one astray, Allah separates no one from the right path, and Allah puts no one on the right path either. Whoa! What happened now, Hodja?

Pay close attention to the words. Allah leads no one astray, and puts no one on the right path either. But He shows the right path. By your own will and your own reason, knowing there is no other claim in this world, by submitting to Allah you enter the right path. It is for this decision you make with your own will that we'll be called to account anyway. Otherwise, if Allah had put man on the right path, He would again be ascribed attributes. He would put the unbeliever on the right path too. Then, since Allah does not will injustice, He would abolish hell as well. It's this simple. So pay great attention to the words.

So Allah puts no one on the right path. He does not lead to the right path. But He shows the right path. Since will lies with man, by his own will he sees the truth and either turns to the Truth or turns his back on the Truth, passes by, goes away. In that case there are two paths: the path of paradise and the path of hell. Man will make his own decision.

Our Lord, in this world, over people, using His own will, leads no one astray. Our Lord invites all His servants to His essence. He sent the Quran as a mercy to the worlds. In that case our Lord wants His servants to return to His essence. He does not impair His justice by discriminating among His servants.

Yes.

Our Lord, when people made the covenant at Qalu Bala, that is, we made the covenant with Allah Almighty at Qalu Bala, Surah Al-A'raf, verse 172: there we made the covenant with those who would come from the offspring of the children of Adam. We made your own selves witnesses over you and said: We are your Lord, it says. There, in knowing Allah Almighty or not, by his own will man was left free; he saw Allah Almighty in human form like himself, and this is exactly the place called a secret. Some people don't understand this. That's why people don't usually open these parts. I open them. But let them call me deviant if they want.

Let them say this man tells superstitions in religion if they want.

Allah Almighty says: I gave man from My spirit. Look, where will you hide this verse, and then to me, sir, ascribe these (?) words I don't deserve? When Adam was created, before putting the spirit into the body, when He breathed from His spirit: you shall prostrate to this, He says. Does Allah make them prostrate to a being other than His essence? These are deep meanings. Does He make them prostrate to a being other than His essence? Because Allah Almighty gave a part of His spirit, the whole world, Satan included, the angels included... Satan became proud and did not prostrate, the angels prostrated, not to Adam's clay, but to the part of his Lord in him they prostrated. That's why there is a verse about us.

We have honoured man above the worlds, it says. These are deep matters; let's not take people into them. But because Allah Almighty made him resemble His essence, gave people a part of His spirit, people could not grasp that it was Allah Almighty who created them. They waited for the Lord of their imagination. That is why they denied Allah. Out of what? Out of pride and arrogance. Because they saw Him as like themselves. This is where the real secret is. Why did He send us to the hidden world? There you saw Me like you, like yourself. Now I'll send you to a hidden world. I'll send you prophets and books.

There a god I haven't seen will say: obey Me.

(?) you understand here we don't want to open it too much; (?) let's close this off this much, because we're telling it to the general public. That's why there is no god but Allah; He took us as His addressee and called us "My friend". Where did He say "My friend", Hodja? In Surah Al-Baqarah, 257, in that verse. Allah is the friend of people.

Because He gave a part of His spirit.

Those who put Gabriel (peace be upon him), whom He created from His light, in place of Allah, those who call the Quran Allah, those who call Jesus Allah, who call him the son of Allah, these are all (?).

Allah subsists by His essence and is the universe's, the absolute ruler of the universe, the One who created the worlds with His knowledge; the secret of a great possessor of knowledge is in His essence.

That's why, if there is something to believe in, a person, to believe in Allah, need not go far at all. First he should look at himself. He is equipped with such knowledge that creating this is not possible; and that by themselves this person's organs, in harmony with each other, came this way and reached this state, which mind would believe that?

If man had come to this state by himself, over thousands of years people in this form would have emerged in a more (?) form. But as far as Allah Almighty has informed us, that is, the Creator, the Owner of the worlds, after making Adam from earth, gave him a part of His spirit, brought him to life, and sent us to the world to prove what kind of person we are. Anyway, let's tie up our lesson here and continue with our lesson. these go into separate sciences. yes people have had their own destinies written for themselves. In that case, those who denied our Lord at Qalu Bala will of course continue to deny in this world too.

Let's open these parts a little too. When He said "I am your Lord", they split into three groups there. Wait for the Lord of your imagination. Those who saw Allah Almighty as like His essence, like themselves, and toward Allah Almighty grew proud and arrogant: "You are not my Lord, I'm waiting for my Lord, brother, I'm waiting for the One who created me", who turned their backs on Allah, who denied: where? In Allah's realm. Our Lord created our spirits there and said there: I am your Lord, I created you. And the Prophet, beside Allah Almighty, addressed people: yes, this is our Lord, this is the One who created us, believe.

That is where the testimony of faith began. Eşhedü en lâ ilâhe illallah: I bear witness that there is no god but Allah. And eşhedü enne Muhammeden abdühû ve resûlüh: Muhammad is His servant and Messenger, because he was there. The adhan, the same way, tells of the realm of Lahut. What does the adhan say? Allahu Ekber, Allahu Ekber, there is no god but Allah. Eşhedü en lâ ilâhe illallah: I bear witness that there is no god but Allah. Eşhedü enne Muhammeden Resulullah: Muhammad is His servant and Messenger. Because we see him facing us, beside Him. If you have believed it like this, then come to prayer, it says.

Find salvation, it says. Come to prayer. Find salvation. Be close to the Truth. Be the friend of your Lord. Allahu Ekber, Allahu Ekber. Allah is the greatest. La İlahe İllallah. There is no god but Him. Blessed. (?) This is the address of the realm of Lahut. Those who don't see these places cannot claim these things. They cannot know.

Allah does not (?) the adhan in vain. He does not make one believe in a god he hasn't seen.

Tomorrow at the Great Tribunal, when someone says "had You shown me Your essence, I would have believed You", Allah Almighty would be ascribed deficient attributes. That's why Allah Almighty is free from all deficient attributes.

But since these (?) minds cannot grasp this, the faithful. Because of their faith they don't go in there; they're afraid, they run away. Fine, be afraid, run away, but at least judge by the verses, that is, by their outward meanings; they don't accept that either, they too interpret wrongly. When we tell the correct one: at least judge by the correct ones; we say it outwardly, the correct ones, we're not appealing to the mind; they don't accept that either. Some accept it; let's not say some, most accept it, but since they don't know what lies behind it, they pass in silence. I said earlier: when I open the verses, three kinds of people will appear.

One: when I open it, because it contradicts his own superstition, he will deny it. He won't be able to understand. The second: he will know the truth and keep silent.

The third will affirm the truth, know it, and try to tell those around him too.

These three kinds of people are appearing right now. Among what I've told, three kinds of people are appearing right now. Yes.

Those who denied at Qalu Bala will of course (?) in this world too. Because their desires and wishes became their destiny, and so that they live out this destiny, characters were given to them in return for their desires and wishes. When people come into this world, in the deeds they'll do with these characters they feel desire and wish, and our Lord (?) them. A person receives reward or sin for the deeds he does. So in worldly life our Lord never interferes in what people do. By what they do, people prove what kind of person they are.

So my advice to you: since Allah Almighty is present and watching everywhere, while speaking with someone else you'll say: my Lord too knows that I'm lying before Him. You'll always tell the truth. Wherever and however you behave, you'll say "my Lord is with me" and act accordingly, so that you go straight on the straight path.

Yes. There are questions here. Here too there are some, I think. We answered these, sir. We answered these. Well, Ömer Sefa, here. We answered this one of Bayramiye's, right? Yes, sir. Sir. It starts from here, sir.

Bayramiye's part is done here. Now it starts from here, I think. There was Bayramiye. (?), it says. There aren't that many questions. There's this part. There's one question. One question just came in. That question just came in, sir. There are five more questions above, sir. There are five more questions above.

Sir. Is this a question too? Yes, sir. Is this a question too? Yes. It starts from here, sir. Yes. Let me take this off. let's see what it says. Peace be upon you, sir. Surah Sad, 17, in the verse. Surah Sad, 38, open it, let me see. Surah 38, verse 17. My Messenger, be patient with what they say; Our servant David, that possessor of strength... Did you open it? Give it to me.

Here.

Be patient with what they say. Our servant David, that possessor of strength. Remember. He always turned to Allah. The meaning in saying "remember that" to the Prophet (peace be upon him): by his being alive, before coming to this world or once he came into the world, somehow Allah Almighty showed him these events, so He says it. I wondered whether that could be. Because I thought there can be no remembering without seeing or hearing, sir. May Allah be pleased with you. Give it to me.

Where? Surah Sad is here. Which verse of Surah Sad does it say? Verse 17. Now, since I'm going to read this from here, when far and near aren't together, we have difficulty. Let's look like this; far and near will be together.

Verse 17: My Messenger, be patient with what they say, it says. Remember Our servant David, that possessor of strength. He always turned to Allah, it says. Now in some surahs, in verses, we'll say. Not surahs; it comes up as "remember that".

For example, Allah Almighty, in His verse, why did this freeze here like that? this (?) that I would send the Quran to you, sir, (?) that I would send the Quran to you; so since Allah Almighty, the Prophet (peace be upon him), our master, made him alive, then for us too, in the hereafter realm, when we made the covenant with Allah Almighty, there we are alive too. Now if I explain this part a bit in depth, I won't go too deep.

We all know the realm of Lahut. All of us. Because all people were created there. And there Allah Almighty suddenly brought them to life, that is, (?). The souls were (?) anyway. He addressed them. Then He made a covenant with them one by one. Then He raised them to the Barzakh. Then, in the realm of Barzakh, at whatever time people are to come, to whichever mother and father they're to be given, when that time comes, Allah Almighty takes that person from the Barzakh.

This is called the sultani spirit. What is it called? The sultani spirit. Allah took him from the Barzakh. There He clothed him in a garment. What does this mean? He closed off in the memory the realm he took in. It's in the memory, but it's encrypted; a on a computer you write something, you don't want anyone to see it, you put a password on it; you crack that password, from that computer you'll get it, otherwise you can't get it, but it's on the computer. The hard disk is this head, the brain; it's here. That spirit of ours He sent to the realm of Malakut; this is called the ruhani spirit. There it was also clothed in a garment, that is, there it was also covered, but it's here, in the head, in the brain. Then this He sent to the world. Some call it the animal spirit, some call it the human spirit. Now we said, let's not say animal; human, that is, bodily; not human but bodily, it says.

Bodily. Let's say that. Not all are animals, but of course there are those who are animals. Those walking on four legs.

What was the rest of the verse? Give it to me.

Yes. Verse 17.

I remembered. In this case, "remember that" is the word there. Remember that, if we know those places this way, if it is closed in us, this Allah Almighty the person to whom He'll give knowledge; to raise the one close to His essence, that person with his own nafs struggles. He rises to the realm of Malakut. From there, from the realm of Malakut, to Sidrat al-Muntaha, from Sidrat al-Muntaha to paradise and hell, from there further to the realm of Lahut, from there the realm of Barzakh; he sees them all.

I am among those who see. That's why I'm telling it, after all.

In the realm of Lahut this (?) the codes are cracked. The code is: reform your nafs, submit to Allah. The further this goes, the more of the code you crack. Allah Almighty shows you the worlds. According to your degree. And we as humans (?), believe it or not. We (?), but because it goes against people, they can't understand. If we know this realm of Malakut, if we know the realm of Lahut, if we know the great realm, the great realm is here; if we know, in the realm of Lahut, in what state we stood facing Allah Almighty; Allah created the spirits in twilight, from His light He scattered (?) on them; whoever received from that light found his way, whoever didn't went astray; if we know the whole of this hadith; if in the realm of Barzakh too we know how we were taken; that from there, at what time to these worlds we would come was shown, and the person who'll go at a certain time was programmed for that time and came to this time; if we know how we come from there to here and how we'll live, that we're anxious because we don't know this place; and that when we come here a fine order is set up, and within this order, in this world's guesthouse we live, prove what kind of person we ourselves are, and go back again: if we know this, then to the Prophet (peace be upon him), our master, beside Allah Almighty, to him Allah Almighty has shown, as needed, the places where He says "remember that".

We have not seen that much. We have seen only enough to come this far. He has seen what happens from our father Adam until this time, until the Day of Judgment; seen it. But not all of it, some. To those who have seen, when the time comes, He says: remember that it happened like this.

Because the first created, yes, all spirits were created indirectly from him; in this case, to the Prophet, there, as far as Allah Almighty permitted, He showed. Remember that. How do we know He didn't show everything? We understand that from the verse too. There are things He didn't show. When this event was happening, it says, you were not with them, it says. How beautifully it says it. Yes. That's why, if I know this much, the Prophet, when reminded in the hereafter realm, knows before coming into the world that the event will happen. That's why Allah Almighty reminds him. This thing started coming here.

Where do we chase it away from? No. Look. It started coming here. Here. It covers the writing too. It covers it, but it keeps coming. It keeps sending. It keeps coming. Yes. It comes over the writing. Now which one are we answering, this one? Then will we answer below? We'll answer this. I suppose it's understood.

Who's this?

Guest 2333. Understood, I suppose. If there's a part you didn't understand, you can ask me again.

Asking again. Peace be upon you, sir. How much is it right for a person to forgive what was done to him? I wondered whether forgiveness has a measure. There is no sin that Allah Almighty does not forgive. Then whoever it is, whatever it is, for every evil we can think of, when the person regrets and returns, if we can forgive, should we forgive? Up to here, let me tell you a verse.

To those who become your enemies and insult you, if you speak sweet words and don't insult them, it says, and turn your back and go, and forgive what he said, later on, it says, you'll see that he has become your bosom friend, it says. How beautiful. So one must forgive. Right? Yes. I will forgive. And what do I say anyway?

Whoever has a right over me, let the ummah of Muhammad come and take it. And whoever I have a right over, I have made it lawful to them like my mother's milk.

Yes. To everyone.

Up to here we answered the question, I suppose, right? Let's look at what comes after. Also, something I heard long ago came to my mind. Let's read this not from this one but from that one. Yes.

Yes, we'll read this from here too, from a distance.

Something I heard long ago came to mind. When Hazrat Wahshi martyred Hazrat Hamza, the uncle of the Prophet (peace be upon him), then, after becoming Muslim, he regretted it and, to ask forgiveness, came to the Prophet (peace be upon him), and he forgives him.

came to our master, and he forgives him. But it seems he asked Hazrat Wahshi not to show himself to him much; I remember it being told to me that way. Because on seeing Hazrat Wahshi, as it is told, probably because his uncle's body had been torn apart, the torn body coming to his mind; I thought that may be why he said so, sir, it says. Such a word goes around on people's tongues.

If Allah Almighty forgave, the Prophet (peace be upon him) forgave long ago.

Now: I abolished blood feuds, he says. What does he say? I abolished blood feuds. There is a verse; that's why he says it. The verses correspond.

First, he says, the blood feud of my uncle so-and-so is under my feet, he says. Now, a prophet who speaks like this, in line with the verses; with such made-up superstitions, a word contrary to the verses, attributing it to the Prophet (peace be upon him), "don't show yourself to my eyes much", saying that is their (?). Whereas today the Companions; he too is a Companion.

In the time of ignorance, those who made their mothers, sisters, daughters dance at their old tables,

who later became Muslim and reached the ocean of (?), these are forgiven, and Hazrat Hamza: my Lord will forgive, yet the Prophet would speak like that? These are made up.

The root of the whole matter is to slip superstitions into the religion of Islam. Where? They slip them in. Some say: where there is a hadith, the verse is not valid. Shameless men. What is a hadith? It is the counterpart of the verses. Without a verse, can there be a hadith?

He interprets the verse and the hadith wrongly, says such-and-such verse is like this, tries to do something to the verse, tries to set it aside, because the hadith said so. Whereas Hazrat Hamza, out of remorse, wept his whole life long. Those tears, from these eye sockets, one after another, made wounds there and opened channels like rivers.

Suppose such a person had killed your father, and that person, in that way, weeping, his tears on his cheeks had opened channels like a riverbed; your conscience toward him, what state would it come to?

You'd pardon, you'd forgive.

Yes. These are all words spoken by the enemies of Islam. Don't believe them. We come to the next one. Yes.

Peace be upon you, sir. Who are martyrs? Could you explain it with verses, sir? I say it with embarrassment, but could you show the verse or tell it? Otherwise my mind can't grasp it. (?) Could you explain, sir?

To be a martyr: those who, to protect their religion, their homeland, their nation, wage war, and during the war fall as martyrs, that is, die, they are martyrs. I say it once more.

Those who wage war for their religion, their honour, their homeland and nation and die, about whom He says: don't call them dead. They are provided for from where you don't know; the verse, open it. Yes. and from war, it says, don't flee; look, don't flee from war. A child, going to the army, going to war, in the old days: "my son, I won't make my rights lawful to you," his mother would say, "if you run away". What was it she'd say?

Shoot the one who flees from war, it says. Shoot. (?) yes. Shoot the one who flees from war. But withdraw in some way, it says. Joining other units, it says, and with them fighting again, it says.

How else should one become a martyr? And here, what does it say?

Do not say of those killed in the way of Allah: they are dead.

Surah Al-Baqarah, verse 154: rather, they are alive, but you cannot perceive it, it says. Yes.

There are many verses on this. There are many verses. That's why, as I said just now, as I explained, those who die this way are martyrs. Not "he died on duty, he went as a martyr". Oh, how nice.

Look, they're fighting at the Iraqi border.

These are martyrs. Those who die there are martyrs. Also, deeds depend on intention.

In the time of the Prophet, even a non-Muslim, beside the Muslims, fights against the enemy with great zeal together with the Muslims.

When the Muslims see this, they're amazed.

Sir, he fights (?), but there he's wounded and falls. To the Prophet they come and say: O Messenger of Allah, he was very good, he fought with us; now he... He says: how did he go, he says, did he go as a martyr? Ask him, he says. They come and say: you worked harder than us, did you work for our religion, for the homeland? What, for your religion? No, he says. I fought to protect my property, he says. There you go.

It depends on reason and intention. Yes.

Guest 2353 understood, I suppose. There are many verses. One is enough. If you believe one verse, you must believe the others too.

Yes.

The guest has another question. Peace be upon you, sir. The details and rules of prayer; I think that's called ta'dil-i arkan. So, about giving the salam at the end of prayer, I heard somewhere that the salam should be given with the head looking toward the shoulders, I heard. Could you explain, sir? it says.

To the person who said that, let's say this. The Prophet (peace be upon him), when giving the salam, would turn his head to the right so far that the white of his face could be seen from the other side, from behind.

Why do we give the salam like this?

On our shoulders are the angels called Kiraman Katibin.

When we give the salam, we give it to them. Esselamü aleyküm ve rahmetullah. We'll turn our head. But your head doesn't fully turn; it turns a little. In worship, Allah does not will injustice upon people. As far as the head turns. But my head turns this far. Some turn it further. Yes. Now, these are things people say about ta'dil-i arkan, words.

When people apply these in this form, they're cut off a little from worldly matters. They contemplate Allah Almighty more. Because they observe ta'dil-i arkan. They have those in mind. If we contemplate our Lord for more than half of the prayer, our prayer passes in the presence of Allah Almighty.

No one can, from beginning to end, a prayer contemplating Allah Almighty, get through.

One day the Prophet (peace be upon him) says: who, without thinking of the world at all or bringing it to mind, two rak'ahs can pray, he says. Hazrat Ali (may Allah be pleased with him) says: I can. Then pray, he says. I'll give you my vest, he says. Hazrat Ali (may Allah be pleased with him). Hazrat Ali (may Allah be pleased with him) prays the first rak'ah perfectly. And at the end of the second rak'ah: will the Prophet give his old vest or his new vest, he wonders.

Yes. That's why you should try to pray with ta'dil-i arkan. If your head doesn't turn, try to turn it as far as it goes. Allah does not will hardship for us. You wrong your own selves, they say. Yes. Let's see if there's another question. There is.

Peace be upon you, sir. Does Allah Almighty describe in the Quran how prayer is performed? If so, how much does He describe it? Could you explain it with the verses, sir? Is it there in the Quran? Look, the description of the five daily prayers. Give it to me. Look now.

And He describes it so beautifully, and not in just one place. There are two or three more places. There are two or three more places.

My Messenger, be patient with what they say; before the rising of the sun: this is the morning prayer; look, before the sun rises. When the sun rises, the disliked time begins, 45 minutes, between 42 and 45 minutes; because there were sun-worshippers, it is called the disliked time. The morning prayer is prayed before sunrise, between imsak and sunrise. Before the rising of the sun and before its setting. And before its setting. This is the evening prayer. Just as the sun sets; you pray after it has set anyway. Before its setting can also be the afternoon prayer. And before its setting. Glorify your Lord with praise.

In the hours of part of the night. This is the evening prayer and the night prayer. How do you recognize the evening prayer? When the sun sets, a redness appears in the sky. It happens every evening. Even if it's clear, there's a redness in those clouds. Even without clouds, there's a redness. In the evening when you see that redness, the time has begun. At the night prayer time the redness disappears and a brightness appears. This is the time of the night prayer.

The four schools are true. The Shafi'is pray in that brightness. We pray our night prayer half an hour after them. Now, what do we have? My Messenger, be patient with what they say. Before sunrise, the morning prayer; before sunset, the afternoon prayer. Glorify your Lord with praise. In the hours of part of the night, around the day, at its two ends, at its two ends. This again speaks of the mornings, speaks of the afternoon. Glorify, you'll be pleased with Allah, may you be, it says. So that you may be pleased with Allah, it says. Now the five daily prayers; in another one, when the sun (?), in another verse. Now our time would run out before we find those places, but one verse is enough for you; this tells roughly five, five states, Allah Almighty. Some nonsense says this: the Prophet went up on the Mi'raj and on the way back brought fifty daily prayers, met Hazrat Jesus, who said forty-five; he went back, had it reduced to forty-five, and Hazrat Jesus (peace be upon him) said that's too much too; he went back to Allah Almighty, had it remitted, reduced it to 40 rak'ahs, and again he said too much, he went back again and reduced it to 35 rak'ahs, and so on, reduced it to 5 rak'ahs.

Allah Almighty in the Quran: what I said at the beginning is the same at the end. Did these people change the verses of the Quran?

From the beginning, Allah Almighty sends 5 rak'ahs, 5 times, to His servants as a gift. Yes. Did Allah not know, and made the prayer fifty rak'ahs for His servants? Then a man shouldn't work at all. Fifty rak'ahs; every half hour, every hour; what, fifty in an hour? Let him pray every fifteen minutes. Let him pray every fifteen minutes. Yes. These are all Jewish nonsense, fabrications.

Yes.

yes people's degrees (?) at first creation are determined, I believe; is it by the eagerness they felt then? Could you explain, may Allah be pleased with you. At first creation, I believe, (?) people's degrees are determined at first creation, I believe; is it by the eagerness they felt then? Could you explain? Not by their eagerness; by their reason. By their reason, the way they were first created. Look, people's degrees when first created: there, "will you not use your reason?" According to that verse, with their reason, that there is no god but Allah they know. Because the one who uses his reason thinks like this.

So many people have been created here. And one person has come out opposite and says: I created you. Well now, would the One who created so many people, to that one person, show them as the one who created them? What would He do? He'd destroy him. He'd say: I'm the one who created you. He'd say: that one is a swindler. No one like that appears. Since none appears, it means there is no creator besides Him. And here man uses his reason. Not his eagerness. Eagerness is, after using one's reason, before the greatness of Allah Almighty, feeling eager love for Him. Yes.

I suppose we explained this too. Not in form. May Allah be pleased with you, sir. You opened it very well. I respectfully kiss your blessed hands, it says. Peace be upon you, sir. Now, some women take the veiling verse as, from our head downward, clothing; that our Lord means that in the verse, they say. While praying, reading the Quran, and even going out, there's no head covering for women, they say. Could you explain veiling? Look it up, in Surah An-Nisa, I think, 31, verse; either Al-Ma'idah, Surah Al-Ma'idah, or Surah An-Nisa. Look it up, Surah An-Nisa, look, verse 31. Yes, (?). Now let's read this part to you.

As people move away from Allah, they invent religion according to their own minds, and as long as they deny Allah's verses they become people of hell. Whoever deliberately denies a verse is an unbeliever. But I know, or I believe of some, that they don't deliberately deny, but speak because it seems so to their nafs.

What does it say? Tell the believing women too to guard their eyes from looking at what is forbidden.

Look, even here, look at the great meaning in one word. What does it say? Sir, it says, without looking. mu'minat; it doesn't say Muslim. One must know the verses very well. If it had said Muslim, and Muslims uncovered their heads, they'd be unbelievers. Here Allah speaks to the believer. Who is a believer? Those who become Muslim and rise to nafs-i mutmainna and come to know the manifestations; these never uncover their heads, they'd give their heads but not uncover them. Yes, by showing these as an example, He records those who uncover their heads as sinners; Allah knows they will uncover their heads. He knows they won't leave Islam either.

Because He created them. He knows the secrets of their hearts. In that case He records them as sinners. Yes. Tell His believing servants too. Their eyes from the forbidden. To guard from looking. You saw the bare part of a woman.

The first time your eye catches it, it doesn't count as a sin. The second time you look with the desire of your nafs, you fall into sin. But here it says mu'minat. The believing women likewise. For example, men have forbidden parts (?). A man's forbidden part is between the knee and the navel. A woman's forbidden part is her whole body, from her eyebrows to her chin excepted. Also these, from the shin bones and the wrists of the arm; these parts are excepted.

Now let's not examine it too closely. Let's read the verse. Tell the believing women too. Let them guard their eyes from the forbidden, from looking at the forbidden. Look, believing women. That's why it says mu'minat here. Believing women. Let them guard their chastity and honour. Except for the parts that are visible.

What is the visible part? The eyebrows, the chin, these wrists, the bones below. These are excepted. Because she does her shopping with her hands. These parts are excepted. (?) will see.

Let them guard their chastity and honour. Except for the parts that are visible. Let them not display their adornments.

What does it say? Let them not display their adornments. Adornment is ornament, isn't it? There are adornment items. Ornament. I say Allah created women as an ornament, and this man says he has gone astray, there's no such verse. Where is adornment? Apart from this visible part, everything is ornament. Woman is adornment.

Let them draw their headscarves over their collars. Look. Let them draw their headscarves over their collars. Over their adornments; a woman's chest is adornment, these parts. Every part.

Let them cover. Yes.

Their husbands; now, the places that are excepted: their husbands, their fathers, their husbands' fathers, their own sons, their husbands' sons, their brothers; that is, it explains here those to whom marriage is forbidden, where marriage does not apply. Their brothers' sons, their sisters' sons, their own women, that is, believers, not other women. Their own women, that is, believing women. Believing women; it says it right here, believing women. Those under their hands, their slaves, that is, people grown old, whose (?) feelings have faded, men of the household who feel no desire for the women, servants and so on, (?) people,

or children not yet aware of women's hidden womanly features; other than these, let them not show their adornments. How beautifully it says and explains: so that the adornments they hide become known, let them not stamp their feet on the ground. They wear anklets, that is, like bracelets; as they stamp their feet on the ground they make a sound and draw people's attention to themselves; it puts this here too. Yes, let them not walk in a way that draws attention to themselves. O believers, all of you together, repent to Allah so that you may attain salvation. Yes, yes.

what does it say now how the headscarf is worn, and in the verse, Surah An-Nisa, 31, in that verse Allah Almighty says it all. In this case

our time has also passed quite a bit.

Since there are no other questions, we end our lesson at Surah Az-Zumar, verse 42. Page 327. On page 327, Surah Az-Zumar, 17. verse, verse 43. Yes. Stay well, be entrusted to Allah. your questions you can ask more deeply like this, however you like. Stay well, be entrusted to Allah. Lillahi Teala'l-Fatiha. Amin Ya Rabbi'l-Amin