Talk of 10 August 2024

Look, it came. Come on, peace be upon you, let's see what it will do, is it the same at the moment, okay? Yes. But it came, it came. Okay.

Peace be upon you.

There is probably one more here.

The guest has a question, but I think we addressed that last week. This one is probably new, he's asking. "Sir, I cannot know everything through the verses. That's why, with the question I asked, I want to pursue knowledge built on the verses as its foundation. Otherwise I have no intention of doing anything to interrupt the lesson. In religion there are many fields of knowledge. Since I want to acquire them by reading, I asked a question like: how can I master every knowledge above? But I wanted to ask it from the religious side. I wanted to ask how these people did it," he says.

Yes, guest, if you are listening, let me tell you this. In outward knowledge, knowledge is of two kinds. One is outward, the other is inner knowledge. But (?) people who consider themselves scholars, in the whims of the nafs, say there is no inner knowledge. They say knowledge is one.

To those who say knowledge is one, I ask this question.

I never had outward knowledge, I never studied. I have no outward knowledge at all. Where did I get this knowledge from? That's how it is, I have no outward knowledge. Nor do I have Arabic.

All the friends of Allah and saints, through the struggle with the nafs: nafs al-ammara, nafs al-lawwama, nafs al-mulhima, nafs al-mutmainna, nafs al-radiya, ilm al-yaqin came. These are people who, after the manifestations, reformed their nafs by our Lord Himself, who attained His knowledge as far as Allah Almighty permitted. That is, our Lord raising him in knowledge, explaining and showing him the meanings of the verses. Do you want a verse for this? Look what it says: "To whomever We gave knowledge, We give wisdom," it says. Do you know what wisdom is? It is what that verse means, which meaning it has.

Otherwise you cannot grasp its meaning through Arabic. So if you also want to learn this,

first you will pass through the nafs al-ammara. You've passed it, that's clear. You've come to the nafs al-lawwama, you do your prayer, your fasting, your ablution, your hajj, let's say, you do them. You will rise to the nafs al-mulhima, the gate of miracles. To rise there, you will turn to taqwa. If you continue in taqwa and don't look at the miracles, to the nafs al-mutmainna you rise. The nafs al-mutmainna is the gate of manifestations. Allah Almighty, in Surah Al-Fajr, verses 27 to 30, says as follows: "O soul that has found rest! Enter, well pleased with your Lord and He with you, enter among My servants, enter My Paradise," He says.

Some get stuck here and stay. If your rank is higher, and it is also in your covenant, you rise to the nafs al-radiya. The nafs al-radiya is the gate of ilm al-yaqin. What is ilm al-yaqin? It is Allah Almighty Himself raising that person. And this is inner knowledge. I don't know if I could explain it now. If your rank is even higher, you become the qutb al-azam, one every hundred years. And the qutb al-azam explains the verses to people according to the time. If your rank is higher still, you become the qutb al-aqtab who comes every two hundred years, and from the religion you remove the falsehoods.

Maybe I could explain it now. God willing.

Safa, Ömer Safa says: and peace be upon you.

There is a question here.

"Hodja, what do you think about our country's economy today?" Go and ask the economists about that too.

Let the economists explain it to you. But let me say just this much.

The economy, the economy, all of it, letter by letter, will all be turned upside down.

And in Turkey the concept of morality will drop to zero. People will commit adultery in the streets. That is, such a dark era will begin. Now adjust its economy accordingly yourself. What will happen? What state will this economy come to? Think about that yourself too.

Peace be upon you, sir.

"We left off at verse 57," he says. We left off at 52. You said 52. "Hodja, there is no verse 57 anyway, Hodja. There is no verse 57, Hodja. When you said it, you mixed up 57 with (?)." "Hodja, peace be upon you, could you explain the etiquette of listening to the adhan? May Allah be pleased with you, Hodja," he says. What the adhan expresses, one has to know that. One must not just say "the adhan" and pass on; one must listen well to the adhan. I have now said only the outward, like the hodjas. That's as much as they say. According to their minds, they praise the adhan. Of course they will praise it, whether they have minds or not. Now, the adhan: in the address "Alastu bi Rabbikum", when Allah Almighty created our souls in the world of Lahut, when He suddenly woke us, He says: "I am your Lord." And the Prophet beside Him makes us bear witness: "Yes, this is the One who created us." He tries to make us know our Lord as well.

Before our Lord, merely wondering whether it is Him or not, we divide into three groups. Those on the right, those on the left, the group of the near ones. And the adhan describes exactly this. The adhan. What does it say? Allahu Akbar, Allahu Akbar, Allah is the Greatest. Well, the One who created us is right before us. Ashhadu an la ilaha illallah, what does it say? Look, there is no god but Allah. I bear witness that there is no god but Allah. And it makes us bear witness, that is. Because you see Him. Because there is no one other than Him. No one appears. "I am your Lord. I created you," He says.

Ashhadu anna Muhammadan Rasulullah. And the Prophet beside Him: "I bear witness that he too," it says, "is His Messenger." Because he is beside Him. After believing this, it says, Hayya ala's-salah. Come to prayer, it says. If you pray, it says. Hayya ala'l-falah. You will find salvation, it says. Allahu Akbar, Allahu Akbar. There is none greater than Allah. La ilaha illallah. There is no god other than Him. And so, while the adhan is being recited, the Prophet says: what is happening, right? Some voices are coming.

"Sir, while the adhan is being recited," he says, "stop and listen," he says. Stop and listen.

A person who all his life, even when busy, always stopped and listened while the adhan was being recited, passes away. That is how they tell it. As people are carrying his coffin, the adhan begins to be recited. His coffin stays where it is on people's shoulders, it doesn't move. After the adhan ends, they start carrying it again. How beautiful. Look, the adhan, this invites you to the Truth. The etiquette of the adhan is to listen. Now, sometimes while telling, there is age too, we drift off sometimes. The adhan also has a prayer. Let me read you the prayer of the adhan here. How beautiful. Let me look.

Look what the Prophet (peace be upon him) says, again in one of his hadiths: "O my ummah, when the adhan ends, you also recite this prayer," he says. Allahumma Rabba hadhihi'd-da'wati't-tamma wa's-salati'l-qa'ima Muhammaden vesile, vesile, here too it got mixed up, vesile ve derecatin refah. Now the meaning of this prayer is as follows. "O Allah, O holy Lord of this perfect call, that is, of the blessed adhan, and of the prayer about to be performed." That is, here we praise Allah Almighty. "Upon the Prophet Muhammad (peace be upon him), the wasila and the virtue bestow. and bring him to the Maqam Mahmud that You promised him.

Without doubt, You do not go back on Your promise," it says. Now, the Maqam Mahmud that Allah Almighty gave the Prophet, we repeat after the adhan and we pray. For whom? For the Prophet. We ask it of Allah Almighty.

Yes.

So, those whose ears are blocked don't hear the adhan. Those who turn their back on prayer don't want to hear it. The adhan is recited loudly right next to them. They don't even know what it is.

"Hodja, peace be upon you. How should the tesbihat be after prayer?" he says.

Allah Almighty says: after prayer, remember Allah for a while. This is a verse. Accordingly, the Prophet (peace be upon him) after prayer left us the tesbihat. Tesbihat. What is tesbihat? Say, say it, he says. 33 times alhamdulillah. 33 times subhanallah. And 33 times Allahu Akbar. This, after prayer, is to be recited, that is, it is the tesbihat. People called this a bid'ah, and wanted to remove the tesbihat from prayer as well. In fact, it was not the tesbihat in prayer, they tried to cover the verse with ashes. Just as they covered Surah Al-A'raf, verse 172.

Yes.

Shall I tell you something?

This is not outward. These are not written in outward books.

"Even if your two feet and two hands are in blood, do not give up the tesbihat," they said. Spiritually. That's why after prayer I (?), but until I (?), the tesbihat I do.

Yes.

Because it is a verse. You cannot abandon a verse. Yes.

Surah Ash-Shura, we have come to verse 52.

We read the wrong one. "And thus We revealed the Quran to you by Our command. You did not know what the Book is, what faith is. But We made it a light by which We guide to the right path whomever We will of Our servants.

Surely you are showing a right path."

There are very deep meanings here, but let me explain them to you briefly. I won't go deep sentence by sentence. "And thus We revealed the Quran to you by Our command." Because he himself did not know the Quran would come to him. You too did not know this, that I would give it to you, He says. "You did not know what the Book is, what faith is." Because I created you, He says. I created you. I knew neither of faith nor of the Quran. As your Lord, as your Creator, I made Myself known to you, and you knew that there is no god other than Me, that I am your Owner, and the Quran too, that is, the Quran is His word anyway, you knew My word and Me as God, He says.

All of these need to be opened up meaning by meaning. But We made it a light by which We guide to the right whomever We will of Our servants. Here they ascribe attributes to Allah Almighty. "Whomever We will," it says. Look now. "But We made it a light by which We guide to the right path whomever We will of Our servants." It's talking about the Quran. Yet the Holy Quran here now contradicts a verse. A verse doesn't contradict a verse, does it? These people make them contradict. Which verse is it? "We sent the Quran as a mercy to the worlds." The Quran is Allah's word, to be a light, an illumination, a guidance for the worlds.

Allah guides His servants. And the Prophet (peace be upon him), now, as we said at the start of this verse, since He first gave from His light and then from His spirit, He sends the Prophet. He sends a mercy to the worlds. Since He sent the Quran to him as well, since the Quran also came as a mercy to the worlds, now with what mind do you say: "But We made it a light by which We guide to the right path whomever We will of Our servants"? Your head doesn't work at all. You don't understand these verses at all.

"Surely you are showing the way on a right path," it says. When our Lord first raised me, I too had doubts. Allah exists. That is, about what passed through my heart: am I on the right path? Because I look at people, they act in different ways. They open the verses in different ways. Am I on the right path? I have doubts. Verse by verse, verse, with verses, Allah Almighty by inspiration to my heart, what I don't understand with hadiths, I ask. Spiritually.

In the end: you are on a right path with the verses.

When you met this verse too, you said alhamdulillah. You are on the right path with the verses. Allah Almighty says: you are showing a right path.

The part that is opened wrongly here is this. "Whomever We will, We guide to the right path": that our Lord has no willing over people, we have written in many verses. Since willing recurs in the Holy Quran, we also put the footnote we wrote about willing here again as a repetition. But we put one short sentence of it. One short sentence. Otherwise, if you want to learn it in the footnote, you will open Surah Al-A'raf, verse 172. In the footnote book we wrote, you will read 4-5 pages there. "In this verse we wrote that our Lord has no willing over people, that every soul made a covenant with our Lord, that people's wishes and desires were written for them as destiny, and that this will never change again, and so our Lord has no willing over people.

It has been opened in detail in Surah Al-A'raf, verse 172." There: what were we created for? What a good question it asks. Learn it better there. There: what were we created for? Where were we created? Why did He make a covenant with people? And although He knew what we are, why did He send us to the world? These are all people's questions anyway. Well, go and learn it there. We have opened it. Nobody else has written this. It's not in the books either. Open it, learn it with the verses. You can get information from there, we say. Yes.

We have come to Surah Az-Zukhruf, verse 15. We read its wrong opening. "But they made some of the servants a part of Him. Truly, man is in clear disbelief," it says.

Yes.

Now what did you understand here? Look now. Let me read it to you once more.

"But they made some of His servants a part of Him." Do you understand anything from this? "But they made some of His servants a part of Him." What do you understand here? Whom did they make a part of? Did they make a part in Allah Almighty? If they did so, it doesn't mean that. Or of the idols did they make a part? Now, "but they, of His servants": now when it says "of His servants", it's not Allah saying this but someone else. Who is saying this, we'll look at that now. "Some of them a part of Him they made. Truly, man is in clear disbelief." This Allah says, but there is a god other than Allah, it says this to that god.

"They made a part of His servants," it says. Not "of His servants" but "of My servants". Look, now it reads the right one: "But they made some of My servants a part of Him." Of what? "Some of His servants a part of Him": that is, here it now means the idols. They associated partners with Allah. That is its opening anyway. "Truly, such people are in clear disbelief," it says. Otherwise, when it says "people are in clear disbelief", then the saints are in clear disbelief, the prophets in clear disbelief, the martyrs (?) in clear disbelief. Come on, make a distinction, a distinction. Couldn't Allah create a single decent being?

Is Allah so helpless?

God forbid. These people open the verses of the Quran. The part that is opened wrongly here is this. They said "man is in clear disbelief". "Is in clear disbelief." We ourselves have corrected that. We don't say that. The right one: "Truly, such people are in clear disbelief." That is, those who worship the idols. "Our Lord, since there is no Turkish word for our Lord's verses, they opened many verses by ascribing attributes to our Lord. This verse is one of them. When it is said 'Truly, man is in clear disbelief', our Lord could not create a single decent human being. All people are in clear disbelief.

Among them are prophets, saints, martyrs and scholars. In fact, in one verse our Lord says: The angels and the scholars bear witness that there is no other god but Allah." How beautiful.

In fact, there is a place above this too. There is another verse. "When creating these worlds, We did not take (?) as witnesses for Ourselves," it says. There are those who rise to that station and reach its secret. Yes. "The right opening of the verse is as we opened it above: But they made some of My servants" "Some of My servants." "A part of Him they made." That is, a part of the idols. In fact: I created you. You are a part of Me, He says. That's what He wants to say. A part. Because in the worlds there is no spirit in any being but man, to whom He gave of His spirit. But look, those tricksters who are scholars put a spirit into the cat, the dog, and nature too.

"They associated partners with Allah. Truly, such people are in clear disbelief."

We have come to Surah Az-Zukhruf, verse 25.

The part opened wrongly in this verse is this: "And We took revenge on them." The right one: "They too took revenge on their own selves." Allah takes revenge on no one. They make Allah, like themselves, an enemy of those who don't worship Him or don't follow Him. Allah creates him as an enemy and takes revenge on him.

Can there be such an understanding of Allah? Where did the verse "Even if mankind and jinn gathered, they could not overpower Allah" go? "Allah takes revenge on them," as if. Every person takes revenge on his own self. Where then is Allah's justice? Weren't our deeds going to call us to account? And didn't He send us to the world to prove what kind of person we ourselves are?

In Surah Ta-Ha, verse 134, not Ta-Ha. Was it Surah Ta-Ha? Surah Ta-Ha. It's Surah Ta-Ha, isn't it? What does it say in verse 134? "If We had destroyed them with a punishment" Who are they? The people of Hell. "They would have said," it says, "To us prophets and a book (?), had we not fallen into this lowly (?)." What does this mean? There, in that address "Alastu bi Rabbikum", Allah Almighty, whom he saw in human form, he (?) according to his own mind, denied Allah, waited for idols according to his own mind, or waited for a god, and denied Allah there. And Allah Almighty is free of deficient attributes.

Now, come on, He says, you wanted Allah in the unseen, according to your mind. Here, He says, is an outward world. Now, He says, that Allah you imagined sends you prophets and a book, He says. Why do you still not believe, He says? Why do you not believe? Yes.

In this case, is it Allah who takes revenge on them? Or does Allah create man, make Himself known, bring him into being from nothing, send him on a visit to the world, feed him and give him drink in a hidden world, give him every kind of provision? And what does He want from you? Know Me, He says. What does Allah say? Know Me. You eat so much, drink, enjoy yourself here, walk around stark naked, you eat all the blessings Allah gave, and on top of that you become an enemy of Allah. Now if Allah Almighty puts you in Hell, if He punishes you, are you guilty or not guilty? Will you enter Hell in return for your crime, or will you enter Hell as innocent? Think of it like this.

A state has laws. If you break its laws, and that state catches you for that crime and puts you in prison, did the judge put you in prison, or did you put yourself in prison? Allah has made Himself known to you too. Our Lord, free of deficient attributes, through prophets, scholars, and, let me say, books, has made Himself known to you. He brought you into being from nothing. He announced that there is no other god but Allah. He feeds you, gives you drink. He sends you to the world as pleasure and amusement, so that you know Me, He says. A hidden world. So that you do not say: I saw You there like My essence and didn't believe.

Come on, here is the challenge now: a hidden world. I sent you to a hidden world, He says. Where does He say this?

Yes. I sent you to a hidden world. Now, He says, I sent you books with prophets. That Lord you imagine, what does He give you? Ah, my deeds from your hand, He says, you put into sentences, you serve him. I don't want service from you, He says, and I also give you your provision, He says. Does he give you provision, He says? Does he have a tongue that speaks, a hand that holds, an eye that sees, an ear that hears, a foot that walks, He says. How beautifully He says it. He tells you everything. And after that you say to Allah, let me say, "You put me in Hell", you were hostile, so take revenge. Live with all kinds of revenge.

By Allah, he says so. I came across someone. I swear to you. "We will take revenge on Allah," he says. A (?) from Mardin. "Are you crazy, son?" I said. This is the Owner of the worlds. "Say what you like," he says. I saw that he doesn't understand (?) like this. That's his covenant, that's how it is. "You (?) as you know," I said. "But know," I said, "there is no god but Allah." Yes.

"When opening the verses, they always opened them by ascribing attributes to our Lord. Does our Lord become an enemy of the servants He created and take revenge on them? Can a creator be like that? Our Lord invites His servants to His essence. Man is helpless and suffers an injustice. He becomes an enemy of someone. When he finds the chance, he either kills him or, by doing him wrong, takes revenge on him. Is our Lord helpless, that He should take revenge on the servants He created? A person commits a crime, the laws, he commits a crime, the laws sentence him to death, and when that person is executed, have the laws taken revenge on him?

The person has taken revenge on his own self." The right one of the verse says: "They too took revenge on their own selves." Of their own selves.

Yes. You too, don't take revenge on your own selves in the next world. Let me give you some advice. Even if all the goods, property and wealth of this world were yours, Allah Almighty says in His verse: every soul shall taste death. "The inheritance of the earths and the earth and the heavens will remain to Allah. And your return is to Me," He says. So there is a treasure in you. There is a treasure in every person. This treasure is his lifetime. Within your lifetime, say Allah. Remember Him. Your Lord, your Owner, the Owner of the worlds. Do whatever He tells you. Return as sultans of the abode of eternal bliss.

This place will end one day anyway. Don't be deceived by your nafs. Don't be deceived by the world's beautiful appearance. Don't be deceived by the (?) that Satan has given you. Use your mind. Yes.

Look what it says. Surah Az-Zukhruf, verse 27. "I worship only the One who created me. For He will lead me to the right path," it says. Here the word "will lead" is wrong.

"He will show me the right path." Why? "Will lead" is wrong. Doesn't the Quran lead us to the right path? It doesn't lead. It shows you the way. It shows the way. To lead means to come before you and take you around, to show you. But if you reform your nafs according to the verses of the Quran, then you will also behold the worlds. Who did it? By struggling with your nafs and going on the path of the Truth, on the sirat al-mustaqim. Yes. "Only the One who created me do I worship, for He will show me the right path," it says. Well, is there a verse supporting it, that the One who shows the right path shows it?

Of course there is. Allah Almighty's verses all support one another. Here you go. Give me Surah Ibrahim. Open Surah Ibrahim. Open it in the Holy Quran. Look what it says, the first verse, look, give it. Surah Ibrahim. 400, 200, 214, something like that. Have a look.

Look. Look what Allah Almighty says now.

"This Quran, so that by their Lord's permission you bring people out of darkness into light, that is, onto the path of Allah, the Mighty, the Praiseworthy, is a book We sent down to you." Bringing us out of darkness into light, there it is. The verse will support the other. When it says "led", then it (?).

It doesn't lead, it shows me the way. From darkness into light. Who? The Quran. Well then, here now there's a word (?) like this. "This Allah loved him. He had him led. He would have had me led too." Say. Whereas when it says "shows", it will show you and it will show him. Whoever gave Allah a good due will obey the Quran and go on its path. Whoever in his time turned to denial of Allah will not believe it, will go back the way he came, within darkness.

And believe me, outside Islam all people are in darkness. All people are in darkness.

Those outside Islam, their priest and their rabbi, what is it that's at their head? The priest, all of them are in darkness. Except those among them who live Islam but cannot make themselves known. Because they are Islam. "Now, is there a verse for what you say, Hodja?" By Allah, I say nothing without a verse.

Give me the Quran.

Allah's word proves what I say.

Since they themselves know they are in darkness, they changed this. They changed the verse. Look what Surah Al-Baqarah, verse 17 says. Them, the hypocrites,

my glasses are over there, would you give them to me?

Give them.

"The case of the hypocrites is like a fire lit in a dark night." Look, look, in a dark night. Whereas in people's dark night Allah Almighty, with the Quran, illuminates the worlds. These are a fire lit in a dark night. That is, these are so far ahead that they are above Allah, they live in a much brighter part of the command that Allah gave them. What do these say? Not what I understood, I'll explain it to you now. "Their case, the case of the hypocrites, is like a fire lit in a dark night. The fire flows. When the fire lit up its surroundings": to the Quran (?), there is no Quran. "When they themselves light it above the Quran, Allah immediately takes away their light and leaves them in darkness." Can Allah be like that?

Wasn't Allah inviting His servants to His essence?

Allah is supposedly going to put out their light. There is a figurative meaning here, and they opened the verse wrongly. Look what it says: "Their case as hypocrites, the case of the hypocrites, is like a fire burning in a dark night." In a dark night. Whose? The case of the disbelievers. Like a fire burning in a dark night. What did it say in Surah Ibrahim too? People are in darkness. Didn't it say so? We sent them the Quran. That is, We sent prophets. To light up the way before them. Here, verse supports verse. What does it say? "Their case, the case of the hypocrites, is like a fire burning in a dark night.

When the fire lit up its surroundings, those who put out the fire," that is, those who turn their backs, "leave themselves in darkness." They no longer see. Now, are all people outside Islam in darkness or not? I say it according to the verses. Not according to my own mind.

Yes.

They will open the Quran. They will open the verses. Their gaps are right here.

So neither does the Quran lead us to the right path, nor does Allah lead us to the right path. Allah shows us the right path. Because we have a will. We will do it with our will. If Allah led us to the right path, He would be removing our will from us. He Himself leads. Then those disbelievers will say to Him: you should have led me too. Aren't You my Lord? Didn't You create me? You should have led me too, he'll say. But when He shows the right path, putting the will in man's own hands, so that he is called to account for the actual deeds he did himself, Allah Almighty left people free in their will in this way, and with them, in Surah Al-A'raf, verse 172, He made a covenant.

And the right one: "I worship only the One who created me. For He will show me the right path." "The part opened wrongly in this verse is this: 'He will lead me to the right path.' The right one: 'He will show me the right path.' Our Lord made a covenant with people at Qalu Bala. He wrote their lives for them as destiny.

And (?) He sent us to the world to make us witness to ourselves what kind of person we are. In this case our Lord leads no one to the right path. Everyone will live their destiny and prove what kind of person they are. Our Lord creates events according to people's wishes and desires. With people, people too, while doing actual deeds according to these desires, prove what kind of person they are. In this case our Lord neither leads anyone to the right path nor shows the crooked path. Our Lord, to bring people out of darkness into light, sends them books, prophets and scholars. People, with their own will, carry out the script of the covenant they gave, as an actor, in the world through their actual deeds, and so prove what kind of person they are.

In this case the right opening of the verse is: for He will show me the right path."

Surah Az-Zukhruf, verse 32, is there something here?

Here there is a question, probably. "Hodja, I have just started praying in congregation. After prayer, is it obligatory to do the tesbihat led by the muezzin? And does it have a place in our religion?" We explained it, you. I already explained it before you asked your question.

Yes. It has an obligation. He may do it or he may not. The obligation: after prayer, remember Allah for a while. Find that verse. An-Nisa 103. Which? Surah An-Nisa 103. Surah An-Nisa? 103. Verse 23. Give it, let me see. 103. 103. Give it to me, let me see. Surah An-Nisa 103. Give the verse. "When the prayer is over, remember Allah always, standing, sitting and lying on your sides. And when you reach peace, perform the prayer properly. For prayer is an obligation on the believers at fixed times." Not this one. "You, when the prayer is over, serve Allah for a while." Not this one, not this verse.

Surah Az-Zukhruf, we have come to verse 32. "Is it they who distribute your Lord's mercy? It is We who distributed their livelihood among them in the life of this world. So that they may make use of one another, We raised some above others by degrees. Your Lord's mercy is better than what they amass," it says. There are many mistakes here. In fact: "Is it they who distribute your Lord's mercy? It is We who distributed their livelihood among them in the life of this world," it says. "So that they may make use of one another, some are above others by degrees." There is another mistake here.

We've passed that one correctly there. "In the life of this world, their livelihood among them according to their own wishes and desires We distributed." It will be according to their own wishes and desires. When it says "We distributed", it means He gave one more and the other less. We skipped this part. "However, so that they may make use of one another, some are above others by degrees": "We raised them above one another by degrees," it says, that part is wrong. "The part opened wrongly in this verse is: 'So that they may make use of one another, We raised some above others by degrees.' The right one: 'So that they may make use of one another, some are above others by degrees.' People have continually ascribed deficient attributes to our Lord.

In this verse too, by having people raised above one another by degrees, they continued to ascribe attributes to our Lord. According to people's destinies, according to the covenants they gave our Lord, some are above others by degrees. Can one who works and one who doesn't be the same? Can the seeing eye and the one that doesn't see be the same? In this world every person lives the destiny of the covenant he gave our Lord. In this case people are not robots, that they should all have the same character and be at the same degree. Every person, while living his own destiny according to his own feelings and thoughts, trains himself in the work he will do.

In many (?), many people, since they have professions according to their own characters, since they get one another's work done for one another, both earn their living and, through the inventions and work they have done, making themselves witness to themselves and those around them, prove what kind of person they are.

So the right one of the verse: 'So that they may make use of one another, some are above others by degrees.'" Whoever is above whom, Allah Almighty chooses the superior one as commander or chief over the one who is not superior. For example, when the people of the Children of Israel were held captive in the desert of Tih, Allah Almighty chooses David as commander over them. The Jews say: while there are strong people among us Israelites, wealthy people, is the command given to David? And Moses says: he is in a state superior to you. Superiority is the height of one's degree of faith in Allah. With that superiority, Allah gives a person openness of unveiling.

Where will the enemy come from? Where is the enemy's weak point? Our Lord guides him both by inspiration to his heart and by feeling. Because his unveiling is open. In this case, if it is in destiny, and if in that destiny he is to defeat Goliath, He placed David as commander at the head of those Children of Israel. What would have happened if He had placed the others? Goliath would defeat them, and it would also go outside the program. So Allah programmed this world until the Day of Judgement, according to what? According to our wishes and desires. According to our wishes and desires He will let us live in this world, and no one will be able to break this world's program, and Allah Almighty can do injustice to no one.

You will find it in remembering Him. In remembering, look at it, "a while", write "remember for a while" there, in the verse it's there. Let's read one more verse and close our lesson. Surah Az-Zukhruf, verse 36: "Whoever becomes heedless of remembering the Most Merciful, We assign to him a devil who never leaves his side," it says. How nice: all those who don't remember, those who aren't Muslims, and Allah set Satan upon them. Man's will has been removed. "From then on he is a companion for him," it says. Whereas: "Whoever becomes heedless of remembering the Most Merciful finds beside him a devil that besets him.

From then on he is a companion for him." Now, let me read the wrong one again. Why did it become wrong? Let's refute it with a verse. Two verses contradict each other. Here. "Whoever becomes heedless of remembering the Most Merciful, We assign to him a devil who never leaves his side," it says. Whereas in Allah Almighty's verse, Satan's (?) over My servant who knows Me is (?), He says. "You have no influence over him," He says. These are verses. Where did you hide these, that you speak like this? They know nothing of the verses. They threw the verses around at random. "And if he has become heedless of remembering Allah, beside him he finds a devil that besets him." (?) Anyway, he too is heedless.

Unaware of Allah's verses, he follows him. He throws himself off a cliff. "The part opened wrongly in this verse is this: 'We assign to him a devil who never leaves his side.' The right one: 'He finds beside him a devil that besets him.'" They open the verses in such a way that they don't let a speck of dust fall on man. Look, pay attention. They always blame Allah. No dust at all on man.

"They open the verses by always blaming our Lord. Here too, by opening the verse wrongly as 'We assign to him a devil who never leaves his side', they slander our Lord. People were created fallible. One may fall short in worship or not worship at all. Then, because he could not fulfil his gratitude to our Lord, he feels regret, repents and continues his remembrance. While a person is living in a state of ignorance, is our Lord an enemy to that person? Is Allah Almighty an enemy to man, that He should set Satan upon him? If a person has fallen behind in remembrance, that is, since he has not fulfilled gratitude to our Lord, when by the states of his nafs he moves away from our Lord, Satan besets him and the person gets along nicely with him as a companion.

The verse must be opened in this meaning. In this case, how compassionate our Lord is to people, and to raise people's degrees and to remind them of beautiful abodes in the abode of the hereafter, before us He holds up a light with such beautiful verses." Now they are asking one more question here. "Hodja, my last question is on the same topic. I apologise for asking a question for the third time. After praying in congregation, can we do our remembrance outside the mosque on our own?" Now, first of all, you need to know what a mosque is. What is a mosque? A gathering open to the public. It is a place of gathering. But in Turkey some mosques, after prayer, are closed.

Yes. Whereas mosques, after being opened in the morning, after being opened at the morning prayer, should stay open until the night prayer is performed. For him to come to the mosque, at a certain spot at the back, in a way that one doesn't go inside, because people sometimes steal. In the place, as the house of Allah. Before that, let me say, one shows no respect to it. But at the back there is a place for prayer. A place where the door is always open. The one who comes to the mosque prays his prayer there too. And if the mosque is open, you sit in one part of the mosque and quietly do remembrance within yourself.

"Remember Allah sometimes aloud, sometimes silently," He says. This is a verse too. Now, when do we do Allah Almighty aloud? When do we do it silently? While remembering. If we are a congregation and we sat down, when we say "come, let's remember Allah", you also remember aloud. If you won't disturb anyone. If there is someone who would be disturbed, you remember within yourself. What is remembrance? Saying something over and over is remembrance. For example, you said Allah. Allah, Allah, Allah. There, a remembrance. You remember Allah. "Sir, must you say Allah?" You say La ilaha illallah too. You continue. Sir, let me tell you.

Like this, remembering Allah's majestic names is also remembrance. You remember within yourself. Silently. In a way that won't disturb those there.

In the mosque, too, people get disturbed. Because in the mosque too you can't know who is what. The man is absorbed, the inner world, the spiritual world. In a narration they say this. The prayer performed in the mosque is 27 rewards, and its reward: among every 40 people there is one saint, it says. That's why people compete to pray in the mosque. Because that saint prays for the one who prays in that mosque. "O my Lord, accept in Your presence the prayer of the congregation saying amin here," you say. How beautiful. Yes.

"Hodja, peace be upon you. I kiss your hands. In these times when we have entered the month of Safar, in this month calamities, misfortunes and illnesses supposedly rain down on people. What is your opinion, by and large? Are there such months? May Allah be pleased with you," he says. These are people's superstitions. Every day, every day of the months and the year, when Allah makes the sun rise over man, a new day, a new life begins. Because when a person goes to bed at night, although his soul is in him, it is taken. When he (?), it is returned to him. "We," He says, "as some go to bed at night, their souls We take." While they sleep," He says, "We take their souls." In this case, the soul should be imagined like this.

Of course, Allah knows best. When the soul leaves, a person dies. But the soul is (?) to the body. Just as one dreams and (?) the body. Imagine a flashlight in my hand. At its base there are batteries. At its tip there is a lamp. When you slide its switch, this night, in sleep, it gave light. Where did it go? The soul went. It wanders. But at the base, in the battery, the battery doesn't separate. Its beam goes. And since the soul knows neither matter nor meaning, it is connected with the body. Whenever it is set free, then it comes back. Yes.

In this case, there is no day that Allah Almighty spread as a day of misfortune. There is no such day. If He had spread a day of misfortune, if there were a day He rained it down, just as we fast thirty days in the month of Ramadan, there too we would have guarded against that day of misfortune. Whereas He says: when its time comes, wherever you are, perform your prayer. He doesn't say: don't pray on that day of misfortune. Well, if you pray on that day of misfortune, what happens?

On that day that Allah (?) you, you are praying. Whereas Allah Almighty has declared misfortune on that day. He will rain rain on your head, bring (?), bring (?), let me say, bring (?), bring the buildings down on your head. Why don't you protect yourself that day, why don't you guard your body? Because the body is a trust given to you.

Look, let me tell you something.

These are all words the disbelievers made up.

Every day of Allah is bright. Every day that passes when a person does not remember Allah is his loss. Allah does not bring misfortune upon people's heads. Man chooses misfortune himself. He chooses it himself. Would I choose misfortune? Now let me put it this way. There are peoples that were destroyed. The people of Lot. The people of Salih, the people of Ad, the people of Thamud, the people of Pharaoh. These, although Allah sent them prophets, if they don't do what the prophets said, and on earth sedition, if they live within Allah Almighty's command (?), since they would accustom the people coming after them to evil too, Allah destroyed them.

And so, of the days, of the months, the 13th of the month they spread as Allah's day of misfortune.

Why? They spread the 13th of the month as a day of misfortune. Fatih conquered Istanbul on the 13th of the month. Yes.

They declared that day as misfortune.

Like this, the victory Allah gave to Islam, the non-Muslims said: misfortune, it is the day of Allah's misfortunes.

And so Muslims too, poor Muslims, believed this. Allah has no day of misfortune. Know it like this. The words the non-Muslims have said are to make you taste their own pain too. Stay well. We left off at Surah Az-Zukhruf, verse 41. Page three hundred and fifty.

Lillahi Ta'ala al-Fatiha.

Amin.

The adhan is being recited already. We used to wait before, now we don't wait. Now really. The days are getting shorter.

(?) says: "Hodja, I'm 18 years old. For about 6 months I have turned to the religion of truth. From your guidance, in the light of your guidance, both the verses of the Quran and our sunnahs I grasp better every day. May Allah be pleased with you," he says. May Allah be pleased with all of us. May Allah Almighty be pleased with all the people He created who are turned towards His essence, His servants who remember Him and say Allah. Lillahi Ta'ala al-Fatiha.

Amin.