Talk of 31 August 2024

Yusuf. Guest. "Was there going to be a question?" it says. "Hodja, in one of Cübbeli's videos it says there is talking with the dead; is there such a thing?" "May Allah be pleased with you."

"The hadith read in the sermon at Friday prayer yesterday, sir, the hadith, sir, I wanted to present to you. I kiss your hands." Who is this? Orhan Türk, guest. "As reported by Abu Barzah al-Aslami, the Prophet (peace be upon him) said: O you who have believed with your tongues while faith has not entered your hearts, do not backbite the Muslims and do not pry into their hidden affairs. For whoever pries into their hidden affairs, Allah will pry into his hidden affairs. And whose hidden affairs Allah pries into, by exposing what he did in secret in his house, He disgraces him, even."

"The Prophet (peace be upon him) said: O you who have believed with your tongues and faith has not entered your hearts, do not backbite the Muslims." Do not backbite the Muslims. And do not pry into their hidden affairs. For whoever pries into their hidden affairs, Allah too his hidden affairs will pry into. A tale. They said it after their own minds.

Fine. Alparslan. "Peace be upon you, our lesson is at 19:00," it says. "Hodja, is there zakat on clothing? If there is, how should we give it?" We did those, Hodja. We explained those, Hodja. Yes, Hodja, we explained those. Then we start from here. Orhan Türk, Hodja. We start from Orhan Türk. Yes, Hodja.

What does it say here? "As reported by Abu Barzah al-Aslami, the Prophet (peace be upon him) said: O you who have believed with your tongues" — with the tongue there is no faith.

Say he utters the shahada with his tongue, whatever.

"Those into whose hearts faith has not entered." Who are these? Those who look Muslim by their tongue but are not actually Muslims; these are hypocrites. These are hypocrites. Actually, only this is not addressed to the hypocrite; this address is to the Muslim too, I mean the rest is addressed to the Muslim too. What does it say: "O you who have believed with your tongues and faith has not entered your hearts"; now what does it say: "Do not backbite the Muslims." Well, among ourselves, among Muslims, is there anyone who doesn't backbite? Any shortage of gossiping about this one and that? This covers all of them; I mean, you forbid this to the polytheist, sir, or leave it free for the Muslim?

It doesn't work that way, does it? Look what it says now, let's read it again: "O you who have believed with your tongues and not believed with your hearts": it addresses them. Now this: "Do not backbite the Muslims." So for Muslims everything is allowed. "You, do not backbite them. And do not pry into their hidden affairs." Muslims are free to pry. So it seems. "For whoever pries into their hidden affairs, Allah too his hidden affairs will pry into." Now here the matter has changed. Whoever (?), it drove all people away. Concerning those among the Muslims. But now here there is shirk. That is, associating partners with Allah.

In one word. Look where it is in that word. "He will pry into his hidden affairs." "For whoever pries into their hidden affairs, Allah too their hidden affairs will pry into." Allah doesn't know what people are, so He'll pry into their hidden affairs? Look at such a thing. Look at the word. And this, who (?), is read here as a hadith.

"Whose hidden affairs Allah pries into, by exposing what he did in secret in his house, He disgraces him." The endings are full of it anyway. There are things, good and bad, they put in by their own minds. They've mixed it up, I mean. If within it there is speech outside a hadith, outside the verse, it ceases to be a hadith; we say it is not a hadith. There are correct hadiths, but most are wrong. You can't call this a hadith. Because Jews or non-Muslim people served as imams. Telling hadiths like this, they slipped such things in between. So if you call this a hadith, you've accepted that crookedness too; so this is not a hadith, you say. Now here we, some fine words, elsewhere, when they occur, we call hadith.

"Hodja, here you called it a hadith, so why do you say here it isn't a hadith?" Well, here there are words that are not hadith. If I call this a hadith, that too enters the hadith, and I fall into sin. Its origin, one word, not a word — let one letter change the meaning in the verse, let one letter change the meaning, it ceases to be a hadith. If it doesn't fit the verse, it ceases to be a hadith.

"Peace be upon you. The hadith read in the sermon at Friday prayer yesterday, sir," it says. "I wanted to present it to you." And we have said it. "Hodja, peace be upon you. One of Cübbeli's videos, there is talking with the dead, it says. Is there such a thing?" "May Allah be pleased with you, Hodja." Well, Cübbeli, if he says one thing right anyway, nine are wrong. Nine are wrong. And when you show him the wrong ones, he says, look, it's written like this in such-and-such book. He tells it especially by voicing the wrong ones. People laugh at him anyway. I mean, those who listen to him laugh too, but his students worship him.

That's different. Everyone finds a place according to his own character, his own head, and goes there. Yes. Everyone according to the degree of his faith.

We don't take Cübbeli's words seriously.

Sir? "Peace be upon you, sir," and: on page 351, Surah Ad-Dukhan, verse 13 is where we stopped, it says. Fine. "Hodja, I'd heard that a woman who goes about uncovered cannot smell the scent of Paradise, as a hadith. Is this hadith true?" It's a tale. The Prophet: "Women who go about uncovered cannot smell the scent of Paradise." He doesn't say that. So going uncovered is free, and it only means (?) the scent of Paradise. Is that so? It means going uncovered also exists in Islam. Whereas in Islam there is "cover yourselves". "Cover yourselves." "Cover your adornments, cover your heads." So a woman who goes about uncovered doesn't seek the scent of Paradise.

This is how, slowly, slowly, they lead you to irreligion. This smelled from the start anyway. They made it smell from the start.

"Would you explain it?" it says. "I wrote the whole hadith below, Hodja. May Allah be pleased with you. The Prophet said in his hadiths: There were two classes among the people of Hell whom I did not see."

"He said in his hadiths: there were two classes among the people of Hell whom I did not see. He will see them later."

What does this mean? "I did not see them." "I didn't see them in the period I'm in, that I live in, but in the coming years they will appear." In the sense of: they will appear in the coming centuries.

Which verse does this correspond to?

Is there any verse about this? Look, let's read it again and see. "There are two classes among the people of Hell" — look, he's asking this; "there are two classes," it says. "There are two classes among the people of Hell whom I did not see. They will be seen later," it says. Well, didn't the Prophet (peace be upon him), when he ascended in the Mi'raj, in the Mi'raj going about, see all the people of Hell and the people of Paradise? Which are these two classes of the people of Hell? I have not heard of two classes of the people of Hell. Nor have I seen it in a verse. We only know that the hypocrites will burn in the lowest layer, that they remain in the lowest layer.

In this case, when the Prophet speaks like this, it has to be based on a verse. On a verse. Let's see what it says further on.

"First, those who, with whips like oxtails beside them, whip people unjustly: the oppressors." Well, hadn't he not seen them? Now he has seen.

This is one of the two classes. "I did not see them, we will see them later," he says. "The second is the clothed yet naked.

Women who sway their hips, walk swaying, and because they wear thin clothes, their breasts, arms and necks are bare. Their heads are like the swaying humps of camels. They cannot enter Paradise. They cannot even smell its scent, the scent of Paradise. Whereas its scent is smelled from beyond a distance of 500 years." Now here there is hadith. But there is also what he made up by his own mind. There is also what he mixed in. Now this corresponds to a verse. This part corresponds to a verse. "Second, the clothed yet naked," it says. "Swaying their hips, walking swaying" — what does it say? "Cover yourselves." Right? "Cover your heads, cover your adornments, sir, dress so as not to show your figure." And this explains them. I mean, explains them.

It describes the state of the women here according to the time. This is the verse anyway; it states what the verse stands for. But at the end it goes astray. At the end it changes.

"They are women like camel humps. They cannot enter Paradise," it says. Now here it goes astray. Allah Almighty has opened the door of repentance all the way. "These" — the Prophet — "these cannot enter Paradise": there is neither a verse nor a hadith. Because they know the verses (?). What do they say about the verses? "The disbelievers," sir, "Allah does not guide them. He does not guide the disbelievers." Whereas among people you'd know as disbelievers, there are those who become Muslim. Here too, those uncovered who come like this can enter Islam with repentance and seeking forgiveness. Well, after one becomes Muslim, Allah Almighty, in Surah Al Imran, verse 31, says: "Don't go toward the fire like the disbelievers." "Don't go toward the fire kindled for the disbelievers." These repented from there and turned back.

Even if they are of the people of Hell, even if their sins are many, if he went with faith, in the end he will enter Paradise.

Here it also includes those who went with faith but were great sinners. "These won't be able to enter Paradise," it says. Oh, what a fine state of affairs. These are people who issue fatwas by their own minds.

Because you think so too. Right, these are now people of Hell; they've gone outside what Allah said. But do you know what their end is? "Hodja, do you know, that you speak like this?" Yes, I know. I speak according to the verse. What does the verse say? "Do not mock any people. (?) that people is a better people than you." So when the person you mock repents, who knows he won't rise above you. But we don't approve of their state. We only enjoin what is right on them. We say: look, going about like this, and if you continue with these desires of the nafs, your form going to the hereafter, with faith or without, is doubtful.

There, that's it.

You can't decide about anyone.

These are tales. Not everyone can explain a hadith, can explain a verse. And what of (?)? Yes.

Yes. We stopped at verse 16 of Surah Ad-Dukhan.

"But on the day We seize with great violence, We will surely take Our revenge," it says. Allah will take revenge, mind you, well, can there be such a verse? Well, would there be a God who takes revenge, who created these realms with all His knowledge, who holds these realms, the seven heavens, without pillars in the air, by turning them around their own axis? All creatures, these realms, and His creatures, in a way that filters our world, He creates. He puts man into a body with a second creation, and in his mouth, with the tongue, places all sorts of organs of taste. At sea, on land, in the air, He lays all His blessings before people.

And after that He, this Creator, takes revenge on what He created? And the way it goes, too. One just laughs.

Such a great being, beyond what fits in our minds, creating, Allah who created these realms, shrinks so, shrinks, shrinks, and His (?) like Himself, sir, sees, and him in weakness, sir, gets the chance, and takes revenge? These are absurd words; this is how they translated the verses: Allah will take revenge. Allah Almighty is the Owner of justice. Now, like this: imagine a state is governed with justice. In the past it was governed by sharia rule, right? Sharia rule. What is sharia rule? Allah's law. I mean, Allah, as the judge of judges, the crimes people have committed, through those He sent as His proxy, as caliph, has them punished, isn't that so?

Because these are judges of His sharia rule.

Well, when the judge punishes the one who committed the crime and sends that person to prison, did the judge take revenge on his nafs? (?) That person took revenge on his own nafs. He met his punishment in return for the evil he did. No one can say of Allah that He took revenge on someone among His creatures. Well, those who say this are, stuck in the circle of ignorance, unaware of the verses, people. I say this openly. They're people unaware of the verses. Yes.

We've already said it here; what did we say? "But on the day We seize with great violence," that is, when the Hour strikes, it says, "on the day We seize, they will surely take revenge on their own nafs," it says. There you go.

At the Supreme Court he will receive the recompense of (?).

Is there a verse for this? Right. Here's one. "Did you think you would (?) without proving what kind of person you are?" it says. There, look, by itself. So the account of what we've done in this world is being written. We will be asked.

Do good if you like, do evil if you like. When Allah Almighty, who created you, decides your punishment, has He taken revenge on you? You have taken revenge on your own nafs. What kind of understanding is this, that they write this? Yes. They write the Quran, these people. The Quran. (?) Quiet. They haven't researched, haven't cited sources. They've always blamed Allah. Whereas the Creator is free of all deficient attributes; man, by all his states and actions, will be called to account. Fe men ya'mel miskâle zerratin hayran yerah. Ve men ya'mel miskâle zerratin şerran yerah. "I will write his atom's weight of good, and I will write his atom's weight of evil," it says. So now, where is Allah's revenge?

If I do evil, from my own nafs I take revenge. And Allah tells you this beautifully in His verses. How do you say Allah (?) took revenge on him? Astonishing. These are a great sin. Attributing a fault to Allah. "Whoever says Allah said so when Allah did not say it," it says, "let him prepare his place in the punishment."

Is writing (?) so easy?

In this verse too, in the same way, they write that our Lord takes revenge on people. "The footnote we put under the other verses as a repeat, we again as a repeat put here," we said. Let's see what we put in the other verses.

We put it in this verse. "In translating the verses they have constantly ascribed attributes to our Lord. Does our Lord become an enemy to the servants He created and take revenge on them? Could a Creator be like that? Our Lord invites His servants to His Essence. Man is weak and suffers an injustice. He becomes someone's enemy; when he finds the chance, he either kills him or, by oppressing him, takes revenge on him. Is our Lord weak, that He should take revenge on the servants He created? A person 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 nafs. The correct verse: they too take revenge on their own nafs."

Here it is the state of the Republic of Turkey. In France, the laws of the French state.

In America, America's laws; I mean, the states on this world have laws. The Owner of this world, the Owner of these realms, Allah, also has a law over us. We (?) by Allah's laws.

That's why, if Allah's law had prevailed, neither would this immorality appear, nor would people kill unjustly, nor would people defraud Ahmet, Mehmet, this one and that, and usurp their rights. People would live in a world of roses, in festivity. Wherever people strayed from Allah, wherever they lost their way, there today's oppression and today's shamelessness emerged.

We've come to verse 32 of Surah Ad-Dukhan.

"By oath, We knowingly gave the Children of Israel, in their own time, a privilege above the worlds." Oh, how nice.

Knowingly. "In their own time We gave a privilege above the worlds."

So they count themselves masters of the worlds. And the one who wrote this is a Mason himself, a Jew himself. If he wrote it like this knowingly, knowingly, "he is outside the religion of Islam", I would (?) him. If I wrote it this way, if I wrote it knowingly. Because whoever knowingly denies a verse is a disbeliever. Is that so? Whoever knowingly denies one of the prophets is also a disbeliever. But if he wrote it unknowingly, the sin is on him. The sin is on him. Allah Almighty created none of His creatures superior to one another. "Well, Hodja, Allah Almighty says the prophets too are superior to one another." If you understood the meaning of that verse your question would be good, but if you asked it as a question, I'd explain it to you.

Well, now you asked yourself. "I was going to ask this." When you say "explain it to me": Allah Almighty first created the Prophet's spirit. However many Muslims would come to the world, He created from the Prophet's spirit. The spirits of the prophets. Not Muslims. However many prophets would come, that many prophets' spirits, from the Prophet's spirit, He created. Would you tell me a verse? I'll say it like this, look: "No prophet lies; I am the (?) of Islam," it says. What is this? The first to come out of the Prophet's spirit, the other first out, the other first out, the other first out: what does this resemble? A father, sir, consulting with his wife and having children, like that.

A father's children: did the father treat them as superior over one another? Or did he give one superiority? Each has superiority in return for his love and affection for Allah Almighty. What is superiority? Their nearness to Allah. Even if they are prophets, among themselves they are not robots. Even if only a little, one is superior to another. That's the superiority. Otherwise Allah did not create them superior. The prophets created from the Prophet's spirit, by their love for Allah Almighty, are superior to one another.

And the people created from their spirits, from the prophets' spirits, however many were created in their own peoples, they too, in return for their love for Allah Almighty, are superior to one another. Here too, when it says "We made them superior above the worlds", it means the Jews. The verse says thus: "We made them superior above the worlds." What does this mean? The Children of Israel are not cats, not dogs. Right? Not an animal. Human. Human? Human. What are you? You're human too. So if Allah Almighty created humans as humans, He created man superior above the worlds. But by the deeds they do, they are like four-legged beasts roaming the earth.

"Even more astray in their way," it says. And this by the deeds man has done. You bring this to the Jew, to the State of Israel, and say, "We made them superior above the worlds for that time," it says. Who are you to translate this verse like this? Half-baked; people like this they've furnished with superstitions. This verse's wrongly translated part is here: "In their own time We gave a privilege above the worlds." Weren't the others Allah's servants? What He would give him, He'd give the others too, the privilege. Wouldn't the other say, "Why didn't You give me a privilege too?" Well, the Owner is Allah.

Now imagine a father. If the father gives many gifts to one of his sons, if he gives part of the treasury to a son, gives more than half the land to one son and wrongs his other sons, won't these children ask? "Father, why did you give to us like this?" Won't they ask? They will. Well, today those who've been wronged come and tell me. "Our father did this," they say. "Our father even took from us what we earned," they say. "Sir, now," he says, "again there are those who want (?) from us," he says. Today, on our way here, we stopped somewhere. The man asks about these things. He tells. Well, now you've put Allah into a (?) human form, and among people made Allah rule by injustice?

Repentance; I seek Allah's forgiveness. Correct version: because of their creation as human beings, a privilege above the worlds was given. Above the worlds. Yes.

Here.

"Allah Almighty gave no people a privilege above humankind. No people.

And all people since Adam are always superior to one another. And as humans, they are superior above all the created realms." Angels included. When I, in Germany, said people are superior to angels, well, like this, if hodjas had instilled it in people this way, you know it too, perhaps; we were in Germany. "This man held man superior to the angel," he says. The angel was created from the Prophet's light. Allah Almighty gave man a portion of His spirit.

Do you hold the angel superior to man?

If the angel is superior to man, why did Allah create humans? He would keep company with what He created superior, talk with it. But He doesn't speak of the angel. The angel is genderless. Just like the robots we make with a program. Whatever Allah willed, He created it that way. He gave it that duty. But He left man to his own will. Well, can you compare man with the angel? No knowledge, knowledge. Without knowledge they go astray.

Yes.

What does it say here?

There are questions here, I suppose, right? Yes, Hodja, two.

"Sir, peace be upon you. Hodja, at the morning prayer the other day, the congregation, thinking I'd missed it, I prayed the fard alone, did my tasbih too, and as I was about to leave the mosque, it turned out they were just arriving; I went back in and with the congregation the fard I prayed again. The muezzin warned me: if you've prayed the fard, you can't pray it again. Is that right?" It's right. He did well. If you prayed it, you prayed the prayer. Prayer is fulfilling the gratitude due for the time. You did your prayer. You prayed it, fine. You thought so; still, Allah Almighty, the state of having earned a reward in congregation, to you gives. You thought so, you went like that.

You prayed your prayer and left. After the fard of the morning prayer one cannot pray again. Yes. Because it says the morning prayer is witnessed. So with that witnessing — they've borne witness for you — having them bear witness again is not needed.

They don't say its origin; they say it like this. I mean, you can't pray it again. "Why can't I? Isn't it prayer? I'll pray." But it says it's witnessed. Look, the morning prayer is witnessed. You've prayed; you've prayed the prayer with the witnessing. You can't pray again. You'd be gathering the witnesses around you again. Because the witnessing has happened. Yes.

"In the end times, the reason for the Mahdi and the Prophet coming to the world again, what is it? Is it that people have completely gone astray and moved away from their religion?" it says. "Is it that?" First of all, there's a shortcoming in the question. "In the end times, the reason for the Mahdi and the Prophet coming to the world again, what is it?" He has distinguished the Mahdi from the Prophet, it seems. One must know who the Mahdi is. The Mahdi is none other than the Prophet.

He will taste death a second time in the world; in the hereafter, Allah Almighty his body will not revive there and (?) him. Because in the second verse of Surah Al-Fath it says so too. "I have forgiven your past and future sins," it says. Yes. In this case, here, in the second verse of Surah Al-Fath: "So that Allah forgives your past and future sins, completes His favour upon you, and guides you to the straight path, a straight path." There appear those who don't know who the Mahdi is. "I'm the Mahdi," says this one. That one says "I'm the Mahdi." Whereas, was it verse eleven of Surah Al-Mu'min?

Surah An-Nur. "We revive you twice and cause you to die twice," it says. Surah Al-Mu'min 11. Surah Al-Mu'min 11. In the verse. Look what it says here now. Which page was it, that Surah Al-Mu'min? Let's look here. There's Yusuf. Sir. There's Al-Isra. There's Al-Kahf. There's Ta-Ha.

Al-Anbiya. Surah Al-Mu'min. Look.

Of Al-Mu'min. Al-Mu'min, Hodja. Surah Al-Mu'min, isn't it? Yes. Al-Mu'min. Page 355, probably. 360. Wait, let's see. Yes.

Surah An-Nur. Wait, let's see. 467, Hodja. Which? 467. 467, yes. We were close anyway.

65-67. Yes.

67, 4, not 65. Not 4 and 67. It says Ghafir here. Ghafir, Hodja, see. Ghafir? The same surah, Hodja.

"They," it says. Surah Ghafir. "They: Our Lord, You caused us to die twice. You revived us twice." Is there such a person, he says; today someone asks, is there such a verse? "You revived us twice, You caused us to die twice. And we have confessed our sins. Is there a way out of this fire again?" they say. They are told: here is the reason for this. "When you were called to worship the One Allah, you denied," it says. So, in verse eleven of Surah Ghafir: if we open up its verses, we will have broken off our lesson. We're coming to prove who the Mahdi is, right? If we are revived twice and die twice.

The Prophet tasted death once. Once. And in the second verse of Surah Al-Fath, when He said "I have forgiven all your past and future sins", would He, sir, revive his body in the state of the hereafter and again hold him as witness for Himself? I mean, like this, let's say: someone pardoned forever, again would the sultan summon him and call him to account?

So the Prophet tasted death once, and Allah Almighty, "We cause to die twice", it says; so he will enter the same body once more. "How, Hodja?" If you say a rotten body, even if it had become earth, from there again Allah Almighty will revive him; in the hereafter, out of the earth He will bring him. In the world too He keeps a thing alive a hundred years, er, causes to die a hundred years, after a hundred years revives; the food is warm, the donkey dead, its bones exposed; that's a long story. What I want to say is: these are Allah's miracles. He will enter his body a second time. He will taste death in the world a second time.

Right now, having tasted death the first time, he is alive. So because he is alive for a second time, no prophet can come over him. And since prophethood has ended, he will come in the form of the Mahdi. Since Jesus is a prophet, he will be of his community. Look, Jesus: his religion will be Islam. He is upon Islam anyway. Together with the Prophet, together with the Mahdi, he will spread Islam again. So if they don't know who the Mahdi is, they talk nonsense like this. "What is the reason?" it says. The reason, the reason for his coming: the Prophet tasting death a second time is one. Lastly, people (?), at a time when weapons won't fire. That is, the world's satellite, electronic parts will be gone.

Because when (?) is wiped out, people's firing missiles from satellites or from the moon, from here and there, will be gone. The Prophet will spread the religion of Islam. He will rule for forty years. After that, after forty years, the world will rush toward its end. So after the Mahdi the world has a 40-year phase. In 40 years there is the time of the Mahdi. 80 years. When the Mahdi appears, let people calculate. After 80 years the Hour will strike.

"Well, Hodja, how long until the Mahdi?" Let me say it approximately. Not exactly. I mean, not months; years shift in between. According to what geologists also say, the world has a life of 130 years, or 125 years. Is that so? If we take 80 years from that, what's left? 40 years, 45 years. And the Mahdi's appearance is within such a time.

Yes. Well, what time does this come to?

We're in the year 1446, right? If you add 125, 130 more years, what does it make? 1586. What? 1586. 1586, if you add 130. It makes 76.

1570, in 1576. "How do you know, Hodja?" Look, there's such a saying: "I won't rise at 1500, I won't reach 1600." That's enough. That's enough for you. On with the lesson.

Yes. We're continuing now with this part. "Allah Almighty gave no people a privilege above humankind. If He were to give the Children of Israel a privilege above the worlds — the Prophet (peace be upon him) came as a mercy to the worlds." Look how nice. The man who wrote it swallows his own words here. Right. The Prophet emerged from the Quraysh tribe. From the Arabs. Right? If He had given this privilege to the Jews, the Prophet would have had to come from their (?), from them. So, people wrongly ascribing attributes to Allah Almighty like this, because He knew it — how does He know? By His eternal knowledge.

What does this mean? When He made the covenant with people. "There is no (?) living being to come until the Judgement that (?) what it will do," He said, from the verse. So He answers these like this. What does it say? "If He were going to give a privilege, the Prophet (peace be upon him) came as a mercy to the worlds. He would have granted his people a privilege. Here the meaning has been distorted. By saying a privilege was given to the people of Israel, they both ascribe attributes to our Lord, and people within some ideologies, to present themselves as superhuman, invent superstitions." Like what? With things like Freemasonry.

Among themselves they make themselves slaves to themselves. Slaves. Again, they make themselves captives to themselves. Their own minds, their own free being, to someone else they make captive, make slave. Freemasonry is degree upon degree, you know: that one above him, that one above him. No one is superior to anyone. Superiority is with Allah. It is with Allah.

So, with words people invented, they've ruined people like this, torn them apart. "Here the real meaning: our Lord gave people from His spirit. In this respect people were created honoured above the worlds. But there are some, unaware of themselves, some who even give spirits to cats, dogs, plants and (?) trees. Since Allah Almighty in the universe gave from His spirit only to humans, He says: I created man in the most beautiful form. He says so in the verse. In this respect, the correct verse: because of their creation as humans, above the worlds a privilege We gave," it says.

That's it. What does it say here?

There's one more question.

"Peace be upon you, Hodja. Our state leaders are preparing our country for war. May Allah, jalla jalaluhu, help them. They're working to strengthen both the treasury and our soldiers. How should we act individually? Should we buy? Sell? Save? Should we arm ourselves? Is it necessary?" it says.

Atatürk has a saying.

What does it say there? "If you want peace and well-being," it says, "be ready for war." That's it. "If you want peace and well-being, if you want salvation, be ready for war." There was another phrase at the beginning. I can't recall it right now.

The duty of states is to protect their homeland and nation. The state leaders at the top, what hasn't been done until now, what they didn't do, sir, because they couldn't, by doing what they couldn't, both the state and the nation, to protect them, a great effort they are making. It doesn't necessarily mean this state will enter a war. But will it enter a war? It will. If you ask me, it will. I say this inwardly.

It will. But it will come out victorious.

It will come out victorious. Let me give news of this too. The Mosuls, the Kirkuks will be included here. "Hodja said it," they'll say. Perhaps I won't see it. Because when war breaks out, I will go. My place is set.

Everyone will continue with his duty. They've spread a rumour.

"The state will enter a war."

"Sir, stock them in your homes, or stock food," it says. They say. To restrict Turkey's economy, the non-Muslims, the unbelievers say these: made-up words. And our poor people have fallen for it. They've started emptying the markets. Where?

Where was Mehmet's place?

"Mehmet of our post office, Hodja?" No. What do they say? In Afyonkarahisar. In Afyonkarahisar they've spread such a rumour. Now they're spreading it among people. "You stock up." Well, if you stock up today, how much will you stock? What will you do? Do you know how long your life is? Do you know you'll be able to eat that stock?

If stocking helped, today Iraq would have stocked, Afghanistan would have stocked, sir, would have, would have; Gaza would have stocked. What was left in their hands? Nothing.

Do you know the outcome of war? No. Then how do you fall for this unbeliever's game? You set about stocking. You set about stocking up.

I mean, stockpiling is forbidden for us in our religion. It's black marketeering. Black marketeering is also forbidden in our religion.

If you don't know your religion, you believe superstitions like this. You harm your state, your nation and yourself.

We've come to Surah Al-Jathiyah.

"By oath, We gave the Children of Israel the Book, judgement and prophethood. We provided them with good sustenance. And We made them superior to the worlds." So the question is good, but it says "We made them superior to the worlds". Look. The same person, the person who translated these verses, must have been brainwashed. The way FETÖ's people brainwashed minds. Despite time passing, he still can't correct himself. Because the brain has been washed.

There are still among us FETÖ supporters, those who serve FETÖ. "Still, America will come and run this state. These will come to certain positions."

If you're going to get to a certain position, what will you do? Ha, you got there. Letting the unbeliever use you, being his tool, you will cause it. And you'll enslave this nation too. If you still serve him to get a certain position, and from the state flee, just like the Young Turks in France, let me say, yourself, in that second situation — history is anyway nothing but repetition. In that situation, if you live there, you'll be left empty-handed. Look, the state is rising and rising.

Yes.

As I always say, I say it again. Turkey will be a regional power. NATO needs Turkey.

It wanted to make Israel a regional power, a protector, but they got the picture.

That its becoming a regional power was a dream, they themselves understood. And now, like a trembling tail, toward Turkey they're turning. Yes. We said it would be a regional power; it will be.

And our submarines, unmanned submarines, unmanned aircraft, there are tons of them. There are long-range missiles. There's everything. And things not yet told. Yes.

Yes. There is obedience to the state leaders. Because it is a verse. Even if in a state, it says, your religion were forbidden, in that state you cannot rebel. What will you do? Has it forbidden the religion? Then you'll (?) the verse. You'll go to another state. You'll go, it says, to a state where you can live your religion. "Allah's earth is wide," Allah Almighty says in the verse. It doesn't say rebel against your state. But the state's laws are no laws. And a state cannot be governed with these laws.

This state is to be governed according to verse 33 of Surah Al-Ma'idah. The death penalty will come, the death penalty. If the death penalty doesn't come, this state can't be governed.

Don't the unbelievers have it? Doesn't America execute? Doesn't Iran execute?

Why don't you execute?

This law will change. For this state to run properly. These people keep doing it, as if mocking people: three thousand years, four thousand years they sentence a person to. This is mocking people. It's the unbeliever's game. He's mocking you. Does the unbeliever ever sentence you to three thousand, four thousand years like that? Does he sentence you to a thousand years? What does he do? He gives the death sentence. (?) your feet, "the time has come (?)," he says. Well, you, don't hang; like the Americans, (?) kill. (?) kill. Allah Almighty says so. "Either their hanging," it says, "or their being killed, or exiled, or crosswise having their hands and feet cut off." Which one are we doing?

Come and govern a state. This is 83 million, 83 million. Every day a murder, every day a woman killed, every day another incident.

I wonder, if such a law were passed, if a death penalty came out, would they do this? Could you? Let one or two be hanged, let's see if it's done. I was about eight or nine. In Samsun, in Saathane Square, there was Saathane Square. They had hanged a man on a three-legged gallows. And the crime he had committed was written on him. Yes. I was about eight or nine. What happened that we abolished the death penalty? What's the reason? Because we became a mandate of outsiders. We became a satellite of outsiders. Are you lying? You speak the truth: it was a junta state, a mandate state; we've only just been freed.

Yes. The Muslim's duty is loyalty and attachment to his state, to those who govern the state, those who govern; if their laws suit him, attachment to his state and to those above who govern; if they don't suit him, there is no rebellion within the state. No rebellion against those above. You pack up and go.

Gentlemen, the time has come. The call to prayer has been made. Let's end our lesson here. This part is finished, probably, isn't it? What was this? Al-Jathiyah. Verse sixteen of Al-Jathiyah. "In the Book We gave prophethood," it says. "We gave them good worldly things," it says. "We stopped here, Hodja." Did we stop here? "Yes, Hodja." Shall we do this next week? "Yes, Hodja, we'll do this." Then on page 354, Surah Al-Jathiyah, the 16th verse. If our son Ömer Sefa is listening: because some footnotes we skipped, not in the book, have been added, the page moves forward. Be informed. What we mean is Surah Al-Jathiyah, the 16th verse, on page 354. Because we keep adding things, and the page moves forward.

Stay well, may Allah keep you. Lillahi Teala'l-Fatiha.

Amin.