Talk of 23 November 2024

Now let me close this here and open this one again, let me see. Come on, look, come this time. Now the passwords should come here; if the passwords don't come, it doesn't work. The password isn't coming either. Look, the password didn't come. And the password doesn't bring up the old one. Now that broke too. It isn't because it's very slow, is it, Hodja? I don't think so.

What is it saying? Full screen.

Is it there? Is there sound?

It's coming, Hodja. Your talk (?). It's coming, but... It cut off. It keeps cutting off. There, look, again. It cuts off right away. Yes. It takes about five, then cuts off. Then it continues again. For example, again in a moment. No, it doesn't continue. When you close the (?), it doesn't continue. Let's close it now. It's time. (?) It's nearly eight. Did it work? It worked, Hodja. It worked, Hodja. Come on, (?). There, it came. It came, it came, look. Here, this is mine. This is new. Yes. This is new. How did this happen? Hodja, the internet keeps dropping in and out, you see. Hodja, it's dropping in and out. Do you see?

Yes. Yes, look, now it has come here too, Hodja. Yes.

Now, the weather was a bit to blame, after all. It will cut off now. A guest has a question here, let's talk about it, let's see what it says. Peace be upon you, Hodja, in the 42nd surah, Surah Ash-Shura, verse 13, it was written like this: Surah Ash-Shura 42:13, "Establish the religion and do not fall into division over it" — what He enjoined on Noah, what We revealed to you, and what We enjoined on Abraham, Moses and Jesus, Allah has ordained as religion for you too. But this religion you call them to weighed heavily on those who associate partners with Allah. From the spirit of the Prophet (peace be upon him), as many of the first people He created as He willed, Allah set apart as messengers to Himself.

And whoever turns to Allah finds guidance, it says. That's what it said. But I cannot explain, about the prophets, what it says, this part about the prophets being set apart, I can't explain it.

I don't like voicing it, putting it into words. But it feels as if there had been a selection. I think there must surely be an explanation for this. Well, here it has said everything quite clearly. But it seems to you as if Allah Almighty chose the prophets in an order and, well, sent the prophets accordingly; that is the impression you have. Such an understanding has (?). To understand this, first, in Surah Al Imran, verse 81, Allah Almighty makes a covenant with the prophets. How does this covenant come about? Which prophets will come, and when? From which prophets' spirits will which peoples be created, and at what time will they come.

Now, because you don't know this, it seems to me you understand it as if the prophets were chosen, well, that one for that time, this one for this time, and so on. Is that right? Yes. Let's read it once more. Look.

"Establish the religion." If we put it like this: "Establish the religion and do not fall into division over it" — what He enjoined on Noah. What He enjoined on Noah. "What We revealed to you" — Allah Almighty, I mean, I understand it like this: why did He send Noah at that time, enjoined him, and that you revealed to the Prophet too. "What We enjoined on Abraham, Moses and Jesus" — so now it's as if these were chosen, and He enjoins each of the chosen separately, like this. Well, Allah has ordained it as religion for you too. That is, He ordained it as religion for Islam too. But this, this verse is like this up to here.

Whatever We said at the beginning, it is the same at the end. This verse is like this up to here. Whatever We said at the beginning. (?) Allah has ordained it as religion for you too. But this religion you call them to weighed heavily on those who associate partners with Allah. Indeed. Three groups had been set apart from the start; to understand this, one has to go further back. When Allah Almighty said "Elestü bi-Rabbiküm", three regions there were set apart. In Surah Al-Waqi'ah they are mentioned as those on the right, those on the left and the class of the muqarrabun. Now, in verse 172 of Surah Al-A'raf, Allah Almighty made a covenant with everyone.

According to each one's covenant, according to their wish, in which prophet, according to the capacity of which people, He placed them in an order. He did not choose. For example, there are people who said: I came like this, let me go like this. Someone said: let me do such-and-such work and go like this. From time to time these... As minds developed over time, the prophets at that time, at the same time, came to people of their own nation, well — the souls of people being created from their own spirit, and Allah Almighty, to guide those people, sending that prophet to lead them. Otherwise Allah Almighty chose no one.

Each prophet went to his people, who were from his own spirit. And recited Allah's verses to them. Yes. Now we continue from here. "What We enjoined on Jesus" — Allah has ordained it as religion for you too. So, what He said at the beginning, (?) from there, but in a clearer language. For example, let's say in the past there was no cart, a man carried things on his back. Then the wheel was discovered. Then people began to pull them. Then they began to pull them with oxen. Then, well, engines were invented. Cars were made with engines. Now, development. According to the development of the mind, Allah Almighty enjoins the religion on them. For example, in the earliest time He says to one man: you will do this much work.

To another He says: you will do it like this. And to us He says: you will pray the prayer like this, five times. After that, people have reached their destination. From then on, with no further religion to come, when the age of reason fully set in, Allah Almighty sends the Prophet (peace be upon him). Because the prophets were the first created from his spirit. What we will briefly explain here is this. According to time, the prophets, the prophets, the peoples created from the prophets' spirits, He sends them according to time. He does not pick the earlier for later or the later for earlier and send them.

It weighed heavily on those who associate partners with Allah. Of course, here there is Islam and there is non-Islam. Ve ashâbu'l-meymeneti mâ ashâbu'l-meymeneh — there are those on the right. Ve ashâbu'l-meş'emeti mâ ashâbu'l-meş'emeh — there are those on the left. Now when you explain the religion to those on the left, it weighs on them, they run away. For example, for the unbeliever, the religion of Islam weighs heavily. Why does it weigh heavily? Because he is carried away by the desires of his nafs; he has already denied Allah. He knows Allah, but he says He has a wife and a child. Who? Lady Mary; and Jesus, so to speak, His son.

Well, that's how it seems by his reckoning. But by the reckoning of Islam, Allah comes as one, and what Allah says comes by Islam's reckoning, and because Islam does what Allah says, here divisions arise. So in every people, at every time, in every people, there are such divisions. That is, there are those who know Allah and those who don't. What does it say here now? "As many of the first people He created from the Prophet's spirit as He willed," yes, the prophets, "He set apart as messengers to Himself." Correct. "And whoever turns to Allah finds guidance." "Correct," it was written. "But I cannot explain this part about the prophets being set apart," he says. So, according to time, according to their mental make-up, Allah Almighty sending those prophets — he has not been able to understand that.

Yes.

Hodja, peace be upon you. I am preparing for the university entrance exam. With ambition, with greed for the exam, I have begun drifting away from Allah. I have begun falling into pessimism. When my practice exams don't turn out as I want, my nafs rebels. May Allah forgive, he says. First of all, to free yourself from these you need to surrender to Allah. All of us made a covenant with Allah Almighty. Whatever is in our destiny, we will live that. Things that weigh on you, that are hard for you, or that drag you into pessimism, into pessimism — when you look at them, you see that on the other side there is a better outcome. Or something that looks good to you later feels like an injustice to you.

If a person surrenders these to Allah Almighty, in such events, in a good way, (?) — "if it had been in my destiny, I would have succeeded at this. So this is not in my destiny." Or else: "I couldn't study enough, I couldn't devote myself to it, I didn't understand a single thing. From now on let me study a bit more, I'll come to my exam again," you say. You won't fall into pessimism. Everyone will write the script of the covenant they gave to Allah Almighty. They will prove in the world what kind of person they are. In this case, so that you can be a servant to Allah and of the community of His Beloved — if you fall into pessimism in such events too, you drift away from Allah.

So my advice to you: no person came into this world perfect in every respect. Every person will prove, by their own wish and desire, what kind of person they are, but in this case every person's wish and desire — the mind in the world we call akl-ı maaş and the mind we call akl-ı maad — you cannot unite the wishes and desires of these. Akl-ı maad has its wish from when it made its covenant with Allah Almighty at the beginning; that is your destiny. And akl-ı maaş has the things you desire in the world; if what you desire with akl-ı maaş and akl-ı maad are at the same level, all your wishes come true.

If you live a fantasy world with akl-ı maaş while akl-ı maad wanted the truth, that is, wanted (?), you cannot reach the desires of the akl-ı maaş that wants that fantasy world. So this too falls under destiny. When you can't achieve that destiny, well, you will surrender to Allah.

Here, too, "Hodja," he says, "peace be upon you. They say people are in three dimensions, jinn in four dimensions. Is this information correct? If it is correct, which beings are five-dimensional? May Allah be pleased with you, Hodja," he says. There is no such thing. There are no beings with dimensions. Look now, Allah Almighty says: We created the jinn, minnâ râzû minnân lâ, from a fire alone, He says. That is, He created them within frequencies. Which dimension are you fitting into this frequency? Which dimension are you fitting in? For example, He created humans with a part of His spirit. Allah Almighty says: They ask you about the spirits.

Say: the knowledge about it is very little. If our knowledge about this is so little, and if He created the devils within frequencies, whose made-up words are you writing here? Are you writing the words of those who make things up here? Of course you'd write it. These superstitions people said — people with such new, new words, dressed up in words about dimensions: "they're in this dimension, no, in that dimension" — as if learning some new science, to plant superstitions in their heads, words that lead people into error. There are no dimensions. Neither in jinn nor in, um, in humans. Because in His verse Allah Almighty says, to humans, um, (?), I gave of My spirit a part. A part.

Because He first creates Muhammad (peace be upon him) from His spirit. Then from his spirit the prophets, and from the prophets' spirits He creates the souls of the tribes. So in this case too: "They ask you about the spirits; say, you have been given only a little knowledge about the spirit." Within this little knowledge, where did he find these dimensions and come up with them?

Yes.

"Peace be upon you, Hodja," he says. "In Hajj and Umrah, I think the activities done in Umrah have a purpose or a lesson to teach. For example, stoning the devil is like Ismail not following the devil and being loyal to Allah with all his heart. Based on this, Mother Hagar running between the hills of Safa and Marwa — what then does it teach us, I wondered. Can you explain?" he says. What does it teach? To prove what the people in the past lived through, and in what state they lived the religion of Islam, and that we too are in that same state — for that. Now, we raise our hands toward the Hajar al-Aswad.

What do we say? Rabbenâ âtinâ fi'd-dünyâ haseneten ve fi'l-âhireti haseneten ve kınâ azâbe'n-nâr ve edhilne'l-cennete mea'l-ebrâr yâ Azîz yâ Gaffâr yâ Rabbe'l-âlemîn. We say Bismillah, Allahu Akbar. Even if we can't reach it, you say: my Allah, to fulfil the obligation You placed on me I have come here. You are giving the proof of it there. About the Hajar al-Aswad, in one narration they say that of all the people who come there it takes pictures, he says. That is, it records the proof. Even if you don't believe it, it may well be. This is the power of Allah's knowledge. Well, just as they put pictures of millions of people on a tiny piece of metal, Allah Almighty puts them in it likewise.

What are you doing? You are saying to Allah Almighty: look, I have come to Your house by Your command. And the others too, likewise; those who go on Hajj — what do those who don't go say? When he comes back, they kiss the palm of his hand. They kiss the palms of those who return from Hajj. Why — what is the purpose of kissing the palm? My Allah, my circumstances were not suitable. I could not go on Hajj. You know this too. But this person who went on Hajj and, (?), raised his hand to Your building and saw it — the path this person went on, (?), he says to Him. So by doing what they did, we too say: my Allah, on the path they took, we too are on their footsteps.

Yes. That is why we run there. We run between those two (?), between the green lights. Well, we do the sa'y between Safa and Marwa, we do tawaf, because these are Allah's command; by Allah's command, and also what they did, well, the events — us stoning the devil's image as a symbol: we too do not follow the devil, because Allah Almighty says the devil is your enemy; in this case I too, exactly, when the one who is my enemy tempts me, I too will stone him just like Ismail, you say. You are on the same thing. So, by doing the same acts, we want to say that we are in their footsteps and that we fulfil Allah Almighty's command.

"Hello, Hodja. Since I turned to Islam yesterday and became a Muslim, the hodja I follow most is you. I follow you together with my father, from Bursa. Greetings." Now, from the way you speak, I understand this: At the beginning you gave Allah Almighty a good covenant. That is, being Muslim — at the address "Elestü bi-Rabbiküm": You are my Lord, there is no god but You — you gave your covenant like this. In the world you may grow up somewhere among left-leaning people or in another country among the irreligious. In the end you return to the script of the covenant you gave. So the faith in you has brought you into the script of the covenant you gave earlier, into your destiny.

May Allah make it blessed. There is no religion other than Islam anyway. Inne'd-dîne inda'llâhi'l-İslâm. Well, in this whole universe, in the world, in the world, there are people of Islam and people outside Islam. In this case, since there is no religion other than Islam, with the words made up by superstitions, because people like them, they also accept irreligion, that is, because they rebel against Allah, the words of those superstitions seem very nice to them, and they go along with them. So a person will be resurrected with the one they love. Yes.

"Peace be upon you, sir." From page 374, (?) 2. We left off at the footnote of the verse, he says here. We'll explain it, inshallah. The lesson hasn't started (?). "Peace be upon you. There are connection problems on the internet," he says. True. We've only just opened it. "Peace be upon you, sir. I respectfully kiss your blessed hands. Page 392, could you explain Surah Al-Qasas verses 67–68? I kiss your blessed hands," he says. Let's open it up. Give it to me, let me see. Here. It gives: 392. Surah Al-Qasas 67, 300 This thing.

Our books are here.

389 391, 392 Surah Al-Qasas 67–68, 67 and 68 — the verses have been rendered wrongly. This one says so too, anyway. "I respectfully kiss your blessed hands. Page 392, could you explain Qasas 67–68?" These are wrongly rendered verses; let's read the wrong version like this. Verse 67. "But as for the one who repents, believes and does good deeds, it is hoped that he will be among those who attain salvation," it says. Now, the word "it is hoped" here describes Allah Almighty as an attribute. Because the word "it is hoped" means: until the end of your life, what you will do, I do not know. If you, well, return to Islam and repent, look, among those who attain salvation — "as for that person, it is hoped he will be among those who attain salvation," it says.

Believes and does good deeds. When it says "believes well and does good deeds", what does it say here now? It is hoped, it is hoped that you may be among those who attain salvation. That is, when Allah Almighty made the covenant with you — there is not a single living being to come until the Day of Judgment whose deeds We do not know; it contradicts His verses. That every person to come until the Day of Judgment is destined for Paradise or Hell, He tells us in Surah Al-Qasas, 134th verse, there too. Now here, look what it says, Surah Al-Qasas, 134th verse. Was it Qasas? It wasn't Qasas. Qasas. No. That was Qasas 47.

And it's not Surah Al-Qasas 130. Which surah was it? Surah Ta-Ha. Ta-Ha 134. Surah Ta-Ha 134. It says it in clear words. Look now what it says in Surah Ta-Ha. Let's read that part to you. It will be understood better.

Pardon?

425 We've come to Surah Ta-Ha. Look what it says: "If We had destroyed them with a punishment before this, before the Qur'an." What is it saying now? We made a covenant with you. According to what? According to verse 72 of Surah Al-A'raf. We wrote your wish and desire for you, as your aim, as destiny, it says. We wrote your aim as destiny. If, it says, We had — before the Qur'an, that is, before We sent you to the world — destroyed them with some punishment. What does it say, you know? We made a covenant with you. We know that you are for Hell and you are for Paradise. If We had destroyed those destined for Hell there with a punishment, they would surely have said this, it says: "O Lord, if only You had sent us a messenger, so that before this degradation and disgrace we had followed Your verses." You know, here — let me say it more clearly.

In that "Elestü bi-Rabbiküm" address, you saw Me as being like yourselves. And you could not believe that I created you. Now I will send you to (?) a realm. I will send you to a realm where His Being is not (?), not seen. Why does He do so? Allah Almighty has the attribute of Godhood. Allah Almighty does not say: you to Paradise, and you to Hell. For the deeds everyone did, He rewards them with His justice and sends them to His Paradise and His Hell. So if everyone gets what their two hands earned — if He said: today no one will be wronged, everyone's earnings are what their own two hands did — then by our own actual deeds He sends us, meekly, either to Paradise or to Hell.

So here you cannot use the word "it is hoped" for Allah. Yes. He won't know what you did and will test you. "It is hoped" — Allah: if you are good, I will bring you to salvation. Oh, come on. Is a verse explained like this? Yes.

Which page did it say? Let's look again. On page 342. Pardon. Let's tell the other verse.

383, 91 here. And in verse 68: "Your Lord creates what He wills." Your Lord creates what He wills. It says it correctly. If Allah wills, He creates anything. Look, your Lord's willing is one thing, creating is another; He creates what He wills. But Allah cannot say, does not say: whom He wills to Paradise, whom He wills to Hell. But here it says He creates what He wills — creating is separate; whatever He intends, He creates. You can't prevent that. (?) He does not create anything in vain. But if you say whom He wills to Paradise and whom He wills to Hell, it does away with the covenant. You would have Allah Almighty sending whom He wishes to Paradise, whom He wishes to Hell — that's what you'd be saying. Then why did He send me to the world?

So that is why, Surah Ta-Ha, 134th verse — we read it to you for that reason.

What does it say? "He creates and chooses," it says. Ah. This choosing: He creates what He wishes, but He does not choose whom He wishes.

If He chose whom He wished, He would commit injustice. Because one pleases Him more; although the other is more knowledgeable than him, since the one He created pleases Him more, He'd choose him, take him. And here the other is superior to him. Now I'll give you an example here.

(?) When they were stranded in the desert of Tih, they say to Moses: "Let Allah send us a commander so we can get out of here," they say. And Allah Almighty sends them Talut as commander. David, peace be upon him. This time they rebel. "While we have such valuable people, people with money, honourable people among us, how can he be our commander?" they say. Look now. Allah Almighty does not look at their commanding, or their greatness, or their money. He looks at the capacity of mind, at who is closer to Allah. He looks at who has more of that love and (?). So if it is him, what happens? When he fully surrenders to Allah, Allah too stands behind him and makes things known to him by inspiration, and since he acts on what was made known by that inspiration, he is always victorious.

Do you understand? To reach these places you need to go through many places. He chooses no one. Allah acts with His justice. "They have no right of choice," it says. "Allah is exalted above what they associate with Him, and His glory is high," it says.

So they have no right of choice. Yes. But those who repent.

Now here we said it like this. Your Lord creates what He wills and chooses. That is, being free from deficient attributes, with justice righteousness He fulfils. They have no option, no giving judgement in the Hereafter. They have no giving of judgement in the Hereafter. How wrongly they explain the verse. What does it say here? They have no right of choice. Other than Allah, who is there to judge at that Supreme Court? No one. He has neither an equal nor a partner there. He is the Lord of all the worlds. However clever you are, are you cleverer than Allah, that you'd say: I'll get past Allah Almighty, or that you'll give judgement beside Him, together with Allah?

(?) for them, (?). That is, there is no giving judgement in the Hereafter. Allah is exalted above what they associate with Him, and His glory is high. (?) what they asked, we've already explained here. Yes.

We can continue with our lesson.

The internet has come back again. It must have gone through many things. Has the storm stopped outside? Probably. If anyone else has a question, let them ask whatever they like.

Yes.

Surah Al-Mulk, well, which verse? Did both remain? Verse two. Here it has become sevens, sevens. Those two have probably gone, let's see. Let's go into Surah Al-Mulk from here. Surah Al-Mulk. Which verse there? Let's see that. In that verse. Pardon.

Al-Mulk. Page 561.

Surah Al-Mulk, 2. "He who... which of you is better," of course. "He who... which of you is better." We had typed 77 here. While doing this, the 77 has come over the 2.

"He who created death and life to test which of you will act best. He is the Absolutely Mighty, the Much-Forgiving." Now here — Allah Almighty does not test anyone. What does "test" mean? Testing. I don't know what the person in front of me is like. I test him with certain events. I give him certain tasks. What does he do? Does he object? I send him to certain places. I wonder, can he manage this? I entrust certain matters to him. I wonder, does he steal and put it in his pocket? And that is what testing is. And Allah will know all He created until the Day of Judgment, will know what they will do. And until the Day of Judgment the leaves of the trees will not stir without His permission — and He'll test these people He doesn't know?

This contradicts the verses outright. I don't know how they write these. Allah supposedly tests people. Whereas: "He who... which of you will act best — to your destiny, that is, to yourselves — to make you prove it." To make us prove to ourselves which of you will act best. Did you think you would die without proving what kind of person you are? That is the meaning of the verse.

He has created death and life. He is the Absolutely Mighty, the Much-Forgiving. Look, here it supports Surah Ta-Ha, 134th verse, too. The verses always support one another. But here the superstitions always contradict one another.

The place where this verse is wrongly rendered is this: "to test which of you will act best." The correct one: so that you prove to yourselves which of you will act best. Our Lord has no need to test people. Our Lord knows the secrets of people's hearts. So that people can form an opinion about people, testing is for those who do not know people's states: people who do not know, testing one another. Whereas in this verse they need to use "ta ki". The meaning of "ta ki": the word "ta ki" is a demonstrative pronoun. Living among a people in kufr, those who in the Elestü bi-Rabbiküm address, toward our Lord, were obedient in their covenant — it points to those people.

Pointing — by saying "so that they may reflect and take heed", He gives people time; it is giving them the opportunity of time.

Yes.

We still couldn't get rid of the cough. The sixteenth verse of Surah Al-Mulk. "Are you sure that the One in the sky will not cause the earth to swallow you? The One in the sky. Then the earth would shake and shake." Now when it says "the One in the sky", they think Allah is in the sky, you see. Whereas the earth is round and turns around its own axis. If you take this as the sky today, tomorrow the sky comes below, because it turns. Well, "are you sure that the One in the sky will not again sink you into the earth?" That is, it means Allah Almighty. "Then the earth would shake and shake," it says.

Whereas: are you sure that with a calamity coming from the heavens He will not sink you into the earth, it says. With a calamity coming from the heavens, that He will not sink you into the earth — are you sure? A heat overcomes the people of Salih. Looking ahead, they see a cloud coming. "Let's get under it," they say. "Let's cool off a bit. Under the cloud." It comes from the heavens. When they get under it, with one blast they are all gone. They collapse flat on the ground.

Well, the correct one: "Are you sure that with a calamity coming from the heavens He will not sink you into the earth?" When it says "the One in the sky", with an ambiguous expression a meaningless expression comes out. We call it an ambiguous expression. Because they also take Allah to be in the sky. But this — a calamity to come from the sky, a calamity to come from the sky from Allah — is what it means. So this has to be said clearly. What does "the One in the sky" mean? But some people, because of their faith and lack of faith, understand this: are we safe from the punishment our Lord in the heavens will give us?

They can understand it in that sense. But our Lord is not in the heavens; He is ever-present and all-seeing everywhere. Moreover, our Lord is beyond time and place. So our Lord is not in the heavens; our Lord established Himself on the Throne, that is, withdrew; all created beings are in need of our Lord, and our Lord is the one who has no need of His creatures. This attribute of our Lord is the manifestation of the attribute Hayy. So the correct form of this verse should say: are you sure that with a calamity coming from the heavens He will not sink you into the earth? Yes.

We've come to verse 17 of Surah Al-Mulk. Let's do this one too and then go. Because the night prayer time has passed here. Some people live far away. "Or are you sure that the One in the sky will not send upon you a storm that rains stones? You will soon know what My warning means," it says. Now this restricts Allah Almighty within time. Allah in the sky? Whereas Allah, the heavens, the Throne of Allah, that is, in every place of these seven layers of heaven, is ever-present and all-seeing. At the same time, Allah Almighty is beyond time and place. So our minds cannot grasp Him, that state of His.

Because the side our minds cannot grasp is this: that He turns this world, the moon and the sun around each other's axis, and creates firmly what He creates, makes the world travel in 24 hours 40 thousand kilometres, and with these (?) that He placed at the North Pole and the South Pole repelling each other, within what millimetric mass, He turns this world around its own axis and keeps it going without letting it go one minute ahead or one minute behind.

Creating so many galaxies is something our minds cannot grasp. So our minds do not easily grasp Allah Almighty being ever-present and all-seeing everywhere either. What does it say here anyway? "Or the One in the sky raining stones upon us." When it says "the One in the sky", it fixes Allah Almighty in one place. Let's say in the sky, on the third level, the fourth level, or the seventh level. That is, in one place — fine, let's say in the sky. We know Him only to be in the sky. Whereas He is everywhere. Not only in the sky. Everywhere. When you say everywhere, isn't the sky meant too? Now when we say sky, I understand the sky above me.

But when it says everywhere: within these galaxies, within His creatures too, beside all His creatures too, because Allah Almighty, (?), knowing all His creatures, from atom to globe, the living, and giving them their sustenance. Yes. Don't look for Allah only in the sky.

Then where else should I look?

Shall I tell you the best place to look?

"I was searching for my soul; it was a soul within the soul," he says. Look within yourself, within yourself. Look in your heart, in your heart.

Yes.

In this verse, too, they have made exactly the same mistake. "Are you sure that the One in the sky will not send upon you a storm raining stones?" The correct one: from the heavens, a storm raining stones upon you — are you sure He will not send it? When it's said "the One in the sky", they look for our Lord in the heavens. Most people already say our Lord is in the heavens. They do not tell people that our Lord is beyond time and place. By telling people stories, the way one lulls a baby to sleep with a lullaby, they put people to sleep. With "the life of this saint", "what that holy man did", they give people a morphine injection and put them to sleep.

The life of that saint or holy man is particular to him. If you told people about your Lord's verses and our Lord's majesty, mercy, pardon, forgiveness, compassion, His acceptance of repentance, and also that for the ungrateful His punishment is severe — would these people have come to today's state and be (?) stark naked? Our Lord says it so beautifully: beware lest the devil, having stripped your father Adam and our mother Eve, strip you too, exposing your private parts, and leave you stark naked. Indeed, today people, in religion, those who hand out tons of reward to people by telling superstitions, those who foretell the future about people's destinies, have multiplied and multiplied.

May our Lord protect us from the calamities of this disastrous era.

Stay well. Be entrusted to Allah. Lillahi Teala'l-Fatiha. Surah Al-Qalam, verse 50 — that's where we left off.

Where did our Kazım Efendi go? He was doing ablution. He was doing ablution. He couldn't listen to the lesson. Yes. Now let's close this like this. Let's turn it around. Yes.

We've come here.

Come on, children, the prayer. Yes.