Talk of 28 December 2024

When we close this (?), it opens this (?). If we close it crosswise, it closes from here, and then it gets confused. Look, now it's back in place. It opens now, here.

Let this come here. Look, it came here. Let's close this here.

Gökmen Reza

here finished Now Süleyman, a guest, says: peace be upon you, Hodja, and upon you be peace. Allah on the Day of Reckoning covers the sins of some of His servants.

That is right. I kiss your hands.

Allah Almighty covers the sins of some of His servants, but if we say it this way, we will have attributed a quality to Allah Almighty. If He covers the sins of some servants, let Him cover the sins of His other servants too. If a servant has a right owed by another servant, the servant whose right, whose right it is, in order to take his right, through Allah's justice, will complain to our Lord. He will say: I have a right in this. And Allah Almighty certainly leaves no one's right unpaid. He will take it. But the person may be a friend of Allah. Or his good deeds may be many. If his good deeds are many, in return for his sin, that sin will be taken. The person who has the right will take good deeds from the one who wronged him.

In return for the sin. Allah Almighty, as the Judge of judges, will settle it between them with the justice of the truth. Then, if a person has sinned only against Allah Almighty, let's say, for example, he has missed some of his prayers, has not kept some of his fasts, but he is bound to our Lord with a good heart. Such people, these "some" we talk about, Allah Almighty forgives the sins they committed against His Essence. Yes. Otherwise Allah Almighty does not forgive the sins of whomever He picks. He is the Owner of justice. And besides, He is the Owner of mercy. Of His mercy, of the hundred mercies, He sent one mercy to the world. He kept ninety-nine for Himself.

A guest, a guest says: peace be upon you, sir. Once I heard something like this. Since Jesus (peace be upon him) will come, in the time of the Mahdi, as a Muslim, he will rank behind the Mahdi, even though he is a prophet.

We explained this, I think, didn't we? Last lesson.

We explained it, didn't we? Yes.

If this is true, I thought all prophets are already upon Islam. In that case, by his coming as Islam they meant his coming as a member of the religion we call the religion of Islam, its final form completed with the Prophet (peace be upon him), that is his "coming as Islam". That is how I understood what I mentioned at the start. Could you explain? Now, let me explain it to you again: Jesus' coming to the world is, according to the verse "Every soul shall taste death, your return is to Me", so that he tastes death in this world. He is still alive. When will he come? He will come together with the Mahdi.

Who is the Mahdi? We said it briefly. He is the Prophet himself. Because prophethood has ended. No one will come again with the title of prophet. Prophethood came to an end. It is over. And the Prophet died. After death, what does one say? Prophethood is over. But the Prophet (?), even so, he died; he cannot be a prophet again, can he? So he will come in the guise of the Mahdi, and Jesus, because he is a prophet, will not come as a prophet; he will come as a member of his community, community. Since he comes as a member of the community, he is already upon the religion of Islam; and since all prophets are upon the religion of Islam, his coming once more upon the religion of Islam is not a question at all. He has already, as a Muslim, given his pledge to Allah Almighty. As we said about Surah Al Imran, verse 81, our Lord made a covenant with all the prophets.

And they are all upon the religion of Islam. So he will come not as a prophet but as a member of the Mahdi's community. Community. And together they will spread Islam again. Together with Jesus. They too, after ruling for 40 years, will taste death, and finally the world will rush to its end in 40 more years, and the Hour will come. So in that case, 40 years their time, in 40 years the world's time of rushing to its end, 30 to 80 years. We say 30 years, 40 years or 50 years; if it goes 50 years from here to the Mahdi's time, what does it make? 80 to 90 years. Since the year is 1446, since it is 1446, in 130 to 140 years what does it make?

1570, 1580, 1560, there. We cannot tell the (?), the time. Because its knowledge is with Allah. The knowledge of the Hour. Now, there is also a proverb, we said. Let's say that proverb too. "I won't rise in 1500, I won't reach 1600," it says. Look how nice. So the Hour will come between 1500 and 1600. Yes.

After saying this, Gökmen says to us: Hodja, good evening. I kiss your hands, (?). Hodja, regarding the land in the village, is there any harm in the sisters, with their consent, giving the land share that falls to the sisters to their brothers? Now, in Allah Almighty's verse, to the male two, to the girl one. One share. To the male two shares. Now in this case, let's say there are two girls and three boys. Two girls, three boys. This is beyond what you asked, but I'll explain what you asked. But let's learn the basis. Now three boys and two girls make what? They make eight. We will divide it into eight shares.

The boys, at two shares each, make two, four, six. And since the girls make one share each, what does it make? It makes eight shares. If there is a field of sixteen dönüm, if there is a field of sixteen dönüm, two dönüm the boys will take, four dönüm each the boys will take. 4, 8, 12, and the girls will take one dönüm each. That is, one share to two shares, half a share. Now let's come to the case where the girls' brothers get the girls' consent: is it all right for the brothers? With heartfelt consent, with heartfelt consent; but if she gives it without longing for it, as one who has a right over you, let me say, "Take it, brother, let it be yours," if she says that, then it is not directly lawful for that person.

For example, of the sister and her elder brother or her brother, the others have given it up. They are well off, and this one does not want to give it up, but gives it in front of them. "Take it," she says. This is not good either. When it is called heartfelt consent, even though she gives it to you with heartfelt consent, you should still, to please her heart, grant her a gift. A gift. Ah, they give it entirely with heartfelt consent. Well, then there is nothing to it. She has already given it. What is given is not taken back. But brothers are like a father, they are of a father's worth. When something befalls them, whether she has a share with you or no share at all, you are obliged to hold her to your heart.

Yes. Allah Almighty protects our wives, our sisters, these women He created, this much. No one else has a question. Our lesson is over. That is, we explained the tafsir, we explained the hadith, we explained the luminous work of the dark roads. In the verses, even if incompletely, we explained some wrongly interpreted verses that we have completed. Now from here on you will ask, and we will answer your questions like this, in the light of the verses. Now you ask, let's see what you will ask. Surah Al-Isra, verse 86. The verse, Hodja. Ask me from the verses like this: what is the meaning of this verse, what is the meaning of that verse; ask, and I will explain the verses to you.

To page 289, 289; I have already come to 251. 284. Here. Verse 58? 86.

86.

"Truly, if We willed, We would take away what We have revealed to you." "Then in that case you would find no protector for yourself against Us," it says. To whom are we (?)? He says this to the Prophet. I didn't understand the taking away, Hodja. Allah Almighty says "We would take away", you know. I didn't understand the taking away. Why would We take away? I'll tell you that now. Let's read a bit from above now. "Say: everyone acts according to his own disposition and temperament." How nice. That is, according to his wish and desire. "Whatever he asked of Me, whatever he wished from Me, I wrote that destiny for him, in the protection of that destiny," He says.

He fulfils his own wish and desire. He acts according to his function. "In that case, your Lord knows best who has taken a right path," it says. Because our Lord knows the secrets of the hearts of all the people with whom He made a covenant. "They ask you about the spirit. Say: the spirit is from the command of my Lord. And you have been given only a little knowledge," it says. Now here it tells us that the spirit is only in man and that it is a part from his Lord. We are a part of our Lord. Because the whole spirit is Allah Almighty. And the part is in man. In that case they say, this man has gone astray.

Some literalist scholars, you know, cannot grasp this. They say, this man always says what he himself thinks. They say, he made the spirit Allah. Whereas now I am telling you their understanding. One says the Quran is Allah. It is the spirit. The Quran is the spirit. Another says Jesus is the spirit. And another says, sir, there is one more thing. Gabriel is the spirit. Gabriel is the spirit. And one says Allah is the spirit.

Now these people have described them in four parts. One among them, by his own reasoning, says the spirit is Gabriel. By his own reasoning he says the spirit is Jesus or the Quran. He doesn't know the origin of the spirit. Whereas, since Allah Almighty says that about the origin of the spirit you were given a little knowledge, this knowledge, this little knowledge, is in the Quran. If he knew the verses of the Quran, he would have this knowledge. What is in the verse of the Quran? "If you seek honour and dignity," it says. Honour and dignity are with Allah. That is one. The whole spirit is Allah Almighty; (?) He gave it to man.

When He created Adam from clay, "When I breathe into him from My spirit, you shall prostrate," He says. Allah Almighty does not have anyone prostrate to anyone other than His own Essence. So, since He gave a part of His spirit to Adam, it shows here that He created no being above Adam, that is, above man, and that all created beings, by prostrating to Adam, prostrated to Allah, here. Man is this honourable because he is a part from Allah.

In this case the spirit, its origin, its whole is Allah Almighty; He gave it to us as a part, and we can understand this much. But how is the spirit? How is it present and seeing everywhere? How much is the spirit; so many people, so many beings are created from the spirit, the whole man. How is this? Its knowledge belongs to Allah; we do not know it. Because "you have been given only a little knowledge," it says. And that knowledge is a little knowledge, as I have explained to you. But as the (?) say, whether Gabriel, the Quran or Jesus, these are not the spirit. They are a part of the spirit.

A part of the spirit. That is, created honourable, created honourable above the worlds. It already says: "We created man honourable above the worlds." The reason he was created honourable is that He gave him a part of His spirit. Now we come to your question. "Truly, if We willed, We would take away what We have revealed to you," it says. To whom does He say it? He says it to the Prophet. To whom does He reveal? To a human. His spirit, with His word: the whole spirit, a part of His spirit, He says it to the Prophet (peace be upon him). "I gave you a spirit from My own spirit, and with you, outside time and space, while you are inside time and space, through communication I make known My revelation, that is, My word, My verses, to you.

But if you step outside My sublimity, I will take from you what I revealed to you," He says.

"If We willed, We would take away what We have revealed to you." If We willed: if from your manners towards Me, from the upbringing I gave you, according to his word "My Lord brought me up, and brought me up well", if you budge even a little, He says, I will take away My revelation from you, He says. Sir, this is a warning to the Prophet, as a (?), though the Prophet would never do such a thing anyway. His saying this to the Prophet is in fact so that all the people He created are more careful, better mannered and more courteous towards our Lord. We need to measure ourselves against our Lord. Because Allah has no equal, no spouse, no partner.

They misunderstand this too. When it says equal, they imagine Allah some other way. Whereas when we say equal: an equal in knowledge, a partner to be His mate, that is, a partner to help Him, there is none; (?) then in this case, "you would find no protector for yourself against Us," it says. Now here, if He speaks like this to a prophet who came as a mercy to the worlds, if we go against Allah, what will become of us? This is an upbringing for us. A word He spoke through the Prophet. That is, "I'm telling you, my daughter," it says, "you understand, my daughter-in-law." Yes. That is the meaning.

Let's read what follows; look what it will say now. "Only by the mercy of your Lord has the Quran remained," it says. And what is this? You too will taste death one day. "Even though you are alive, I am the protector of the Quran until the Hour," He says. "In a single letter of it neither damage nor distortion will occur." Damage is changing it, mixing it up; distortion is removing some of it. No one can do this, no one can manage it.

"Because His grace upon you is very great," it says. What? The Quran's. That is, "the grace of My verses upon you is great," He says. "Because in the universe you understand best these verses I speak. Because I raised you," He says. "My Lord brought me up, and brought me up well," he says. Yes. That is, if you knew the depth of the verses, if you knew their background, you would understand them well. Then what does it say? "Say: I swear, if mankind and jinn came together to produce the like of this Quran, even if they backed one another, they could not produce its like." Why? Because Allah's word is built upon letters.

Alif, what letter is it, what does it point to? Which meaning does it point to? Which secret of Allah's word does it answer to? Mim, sir, what does it point to? For example, Ta-Ha, Ya-Sin: they come together and many verses come about. Perhaps there is a secret of creation in them. Our mind was created limited. With this limited mind we can only bring our ability out to a certain degree. Because Allah gave man the name "insan". The word insan in Arabic comes from the root uns. It means able. He gave him a share of mind just enough to bring out this ability. A mind beyond that might perhaps attain a secret of creation. That is why the mind beyond that is (?), it says.

For example, a man's son, his son becomes an inventor; there he becomes without offspring, the line is cut off. Yes. In this case, the word of Allah Almighty in one sense is for the common people, in one sense for the somewhat educated, in one sense for the learned, and then in one sense for inventors too. You know, like Edison, or people who make certain inventions. They say about him too that he created. There is no creating. Creating belongs only to Allah. Learn this well. Creating means making something from nothing, outside what Allah Almighty created, with your hand and palm, with your knowledge.

Here is a verse for you. "Or have you created a single atom of the world?" it says. That is, have you created a single atom from nothing, outside My existence? If you had created an atom, down to the core of an atom, down to the core of a (?), have you created a single seed? "If that were so, nothing would have been given to you of your world," it says. Why? Because you brought something into being from nothing. After that you would bring your own needs into being yourself. "And I would give you nothing," He says. In this case, from the atom to the globe, in this universe surrounded by seven heavens with thrones, all the atoms, seen and unseen, and their molecules, since they all remember their Lord, the absolute owner of this universe and its Creator is Allah, and apart from Him no one in this universe is able to create a single atom, and the mind is not sufficient for it either.

Yes.

Does anyone else have a question? Go on. Is there a question here? There's no other question here. Hodja, one day... Do the update, Hodja. Where do we do the update from? From here? It should be over there, Hodja. If you ask me, it happens here, I think. No, Hodja, from there. That one, right? Again. It's coming, it came. It says bayram. Gökmen Rize, now there's (?) here, says: peace be upon you, sir, I respectfully kiss your blessed hands, page 392, Surah Al-Qasas verses 67-68, could you explain them? I respectfully kiss your blessed hands, he says. Give it to me, let's open it. Surah Al-Qasas, right? Surah Al-Qasas 67-68. Now verse 67 is a wrongly interpreted verse.

We have corrected this. What does it say? "But as for the one who repents, believes and does good deeds, it is hoped that he will be among the successful," it says. Now this word "it is hoped" does not befit Allah Almighty. Look what it says here now. Repents, but "as for the one who repents, believes and does good deeds", when it says "it is hoped that", it casts doubt on this verse of Allah Almighty. "Allah is Tawwab. He is the One who accepts repentance much." So this word "it is hoped" here contradicts this verse. What does it say here now? "But as for the one who repents, believes and does good deeds, it is hoped that he will be among the successful." And what does it say in the earlier verse?

The one who repents. "Allah is very Tawwab. He is the One who accepts repentance much," it says. He will both believe and repent, and then He will say "it is hoped that I forgive you". This contradicts that verse. There are many more verses. Its true form is this. Not verses contradicting verses, not interpreted in a doubtful way; true verses are interpreted so that they confirm one another. Here: "But as for the one who repents, believes and does good deeds, they, so that..." Look, "they, so that", that is, these people who are among them; this is a demonstrative pronoun. Look, a demonstrative pronoun.

Verse 67, sir. Verse 67. Yes. "Relying on Allah's attribute Tawwab, they may hope to be among the successful." It is the persons. Following Allah's attribute Tawwab. Now here, directly, Allah says "it is hoped that". Here man says "it is hoped that". Now if the word la'alla were here, this word would fall away. The meaning would be different. Like before, it would be compared with Allah's attribute Tawwab. This time, since the speech is about those people, that person, about himself: "if I do this, my Lord will say so and forgive me." The person hopes this. Look, that's what we are saying. "But as for the one who repents, believes and does good deeds, they, so that, relying on Allah's attribute of repentance, may hope to be among the successful." He says it for himself.

Who knows, (?) in the end again. Who knows he won't go as a disbeliever at his last breath. So the person hopes it like this. This is a verse spoken about the person. Look what it says here.

Verse 67. Bismillahirrahmanirrahim. Fe emmâ men tâbe ve âmene ve amile sâlihan. That is, let us believe and do righteous deeds, it says. Fe asâ en yekûne mine'l-muflihîn. If the word had appeared here, what would it have said? "So that they will be among the group of the successful." The word "so that" is a demonstrative pronoun. He knows that they will be Muslims. And here the person himself, "it is hoped that", the word. That is, so that I too, among people, will be among those who enter salvation. But the last breath is not certain. Yes. This is what can be said there.

This verse is right. That is, we have interpreted it correctly. We have interpreted that one correctly too. 68: "Your Lord creates what He wills." Right. Allah creates whatever He wills. He created what He created already. "And He chooses." Now this is not right. Allah does not choose anyone. Choosing among His creatures means He created the bad ones too. A very strange thing. It contradicts this verse. "Allah creates what He creates firmly," it says. "He creates it complete and perfect," it says. Yes. "They have no right to choose," it says. Now here it makes people entirely (?) of all faults. It loads all the faults onto Allah.

I make him do this, I make him do that. But when they do it, I punish them. Look. They have no right to choose, you see. Since he has no right to choose, a man kills, eats what is forbidden. Well, he has no right to choose; he says, You made me do it. And then: yes, I made you do it, but you shouldn't have done it. Come on then, punishment. This is a strange thing. It does not fit into words. It does not fit into people's minds either. "Your Lord creates what He wills." Right. "And He chooses." He does not choose. Allah created what He willed. He created the universe sound and firm. But after creating it, He creates nothing more.

Why does He not create? You tell me.

Ramazan, you tell me. Hodja, every matter is done and finished. Why would He create anything beyond what He created? Then Allah Almighty (?). (?) "With Me is a book, preserved in the Preserved Tablet. Nothing is added to it or taken from it afterwards," He says. This whole universe is programmed until the Hour; if He had created it incomplete, Allah could not know what would come until the Hour, and He creates new ones. Then He created the old ones incomplete too. And they say, what do you want? If He had created too much: look, He created these in excess too; sir, You couldn't know these either.

You'd say, who is He, what else has He done. But if He created complete and flawless until the Hour, this shows the greatness of Allah's glory.

"Your Lord creates what He wills and chooses." "Chooses" is not right. "They have no right to choose." Allah, Allah. "Allah is far above what they associate with Him, and exalted is His glory." And what have we said here in 68? "Your Lord creates what He wills." Right. He has already created. "And He determines." That is, until the Hour He programs what is to happen. He has programmed it.

The glasses don't help. Nothing in the eyes. The eyes are watering too.

"Free from deficient attributes, with justice and wisdom He carries it out." He created everything free of deficient attributes, and they, free of deficient attributes in everything, He carries out everything flawlessly. "For them there is no option: no passing judgement in the hereafter." Now we are correcting this part. There is no passing judgement in the hereafter. "Allah is far above what they associate with Him, and exalted is His glory," it says. That is, they associate partners with Allah: idols, this and that. Allah is far above them, it says. They have no say in passing judgement, it says.

What does it say here now? Let's read a bit of it. "That day Allah will call them and say: what answer did you give the messengers?" "On that day all news will have gone blind for them, their proofs exhausted; they will have nothing left to say. And they will not ask one another either." Let's read from further up. Let's read one more verse from above. "It will be said: call the partners you associated with Allah." Look. "They will call them, but they will not answer them, and they will see the punishment before them. If only they had taken the right path while in the world." He is saying it about idols here anyway.

Sir, "Your Lord creates what He wills and chooses": "chooses" is not right. "They have no right to choose." This is about people.

"Allah is far above what they associate with Him." That is, He is far above idols. "And exalted is His glory." So, option: they have no option. That is, apart from Allah, no one there can decide about people. There, the only decision belongs to Allah. As I have explained in many verses, when people are brought to account at the Supreme Court, the word that comes out from between Allah Almighty's two lips, no one has the power to say to it, let it be like this, let it be like that. They are treated by the word that comes out from between His two lips. There He has neither a partner nor an intercessor.

That is, one who helps Him. He is absolute in His Essence. He is the Judge. He will give the decision. Yes. They understand this differently. You know, we say He has no partner, no spouse, no equal. Their imagination pictures Allah not in human form but in other forms, according to this word. Whereas, according to knowledge, Allah governs the whole universe, and no one beside Allah is in a position to say about a person He will send to Hell, sir, forgive him and let us send him to Paradise. Because what comes out from between Allah's two lips; I say this on purpose anyway. That is, so that people know it well.

Let them know that Allah is in human form and will decide. The word that comes out from between His two lips is what counts. Yes.

But for them to understand the word between those two lips, you will open it up like this, as for a child at home. Then they will understand. Yes. Hüseyin Ulutaş says: peace be upon you, sir. Page 73, Al Imran verse 185; open it, let's see, 73. Page 73, Al Imran, verse 185: the "removed from Hell and admitted to Paradise", is it a figurative meaning? Or is it that the place of reckoning, the Supreme Court, is in Hell, in a closer position, something like that, he says. 185. 185 is here, Hodja. "Every living being shall taste death. Right. "And only on the Day of Resurrection will the reward of what you did be paid to you in full." (?), on the Day of Resurrection.

"So did you think you would die without proving what kind of person you are?" The verse supports it here too. "Whoever is removed from Hell and admitted to Paradise has truly attained salvation." Here these people have been through the reckoning: the people of Paradise will go to Paradise and the people of Hell to Hell. "He has truly attained salvation," it says. Because he has been removed from Hell and put into Paradise. "And the life of this world is nothing but a deceptive enjoyment," it says. The life of this world. So the true life is the realm of the hereafter. Here, for people, a guesthouse, so that one can prove what kind of person he is; and since Allah Almighty is free of deficient attributes, in Surah Al-A'raf, verse 172, because our Lord made a covenant with us, because He knows what kind of person each of us is, if He had said right away, you to Hell, you to Paradise, Surah Ta-Ha, verse 134, that verse comes into play here.

"Had We destroyed them with a punishment," that is, the disbelievers. We knew: you are for Hell, and you are for Paradise. "Had We destroyed them with a punishment, you would say: if only You had sent us prophets and books, so that we would not have fallen into these (?) below; if you were not going to say that," He says, "I would not have sent you to the world." Now, why does He say it? The first secret. When Allah Almighty says "I am your Lord", He appears in human form to man. Because he sees Him in human form, man, out of arrogance and pride, does not accept. He does not accept. He knows that he was created.

In this case Allah Almighty, merely because of this appearance: you, like Me, because I created you, you could not recognise Me. Now I will send you to a world where My Essence is not seen. There it is, a lost world. Look, its name says it already. A lost world. He sends him here. Now here He says: will your mind no longer grasp, in the unseen, that I am God, that I created these worlds, and that apart from Me, from Adam until the Hour, no one other than Me has addressed people as God? He says. Will you not accept Me as God? He says. So He sends him here as a witness. To this world. An unseen world.

A world where His Essence is not seen. Is He not seen? Oh ho ho! With these eyes you cannot see and perceive Him. Yes.

That is what it says here as well. Look what it says: "Every living being shall taste death, and only on the Day of Resurrection will the reward of what you did be paid to you in full." The reward of what we did in the world. "Whoever is removed from Hell and admitted to Paradise has truly attained salvation." That is the one who will be put there after his reckoning; he has not been put there yet. The one who will be put there. "And the life of this world is nothing but a deceptive enjoyment," it says. (?) That the world is a world of passing enjoyment, and that our Lord sent us to this world to prove what kind of people we are, and that in this world we fix our eyes on the rubbish heap of this world and forget the hereafter, and flounder in the swamp of the world and do not reach out to our true world, I always tell you this. Yes.

What does it say? "You will surely be tested in your wealth and your lives," it says. Well, don't I always tell you? Not this world, it says. Even if I gave you another world's worth, these are not yours. You cannot call "mine" what is not yours. So all souls will taste death. Our Lord, who says the inheritance of the heavens and the earth will remain with Allah, created this for us to live on and to prove what kind of person we are; at a time when we came to the world and hold ourselves as witnesses before our Lord, to those around and to ourselves, how can you say "mine" about these things Allah created?

Well, you cannot say "mine". Here is another verse for you. "Or do you own a single atom of your world? Even so, you would not be given anything of your world, down to the pulling of a sprout," it says. So what are you chasing after? What are you running after? Be thankful for the blessings Allah has given. If you can manage, if you eat and drink, you are in Paradise. If you are not hungry or unclothed, and with three or five coins from your hand you help the poor and needy, you will have built up the realm of the hereafter. But these acts of help must be within the word of testimony. The disbeliever also helps. "All the nice deeds they did have gone to waste," it says. This is a verse too.

Yes.

What else was he saying, let's see. Let's see: "admitted to Paradise", is it a figurative meaning, or is it that the place of reckoning, the Supreme Court, is also in a position close to Hell? No, neither the way you said nor this way; Allah Almighty is speaking about the future, the future. Look, let me read it again: "Every living being shall taste death; only on the Day of Resurrection will the reward of what you did be paid to you in full." Has the Hour come? No. Still, the Day of Resurrection. That is, in the hereafter, after the reckoning at the Supreme Court, "whoever is removed from Hell and admitted to Paradise": there we are resurrected, our reckoning will be done, and after that, if he is put into Paradise, he has attained salvation.

"And the life of this world is nothing but a deceptive enjoyment." I suppose the answer to the question is understood, isn't it? We're coming. Fatoş Boz asks: peace be upon you. Sir, I have a question. With your permission: when a person dies and is buried, when the imam gives the talqin, only then does he understand that he has died; we learned this from you. Repentance, I seek Allah's forgiveness. Learned it wrong. When you say you learned it from me. Now, you are mixing some things up. When you mix them up, because it is deep, they cannot really grasp it. (?) They cannot grasp it. Yes. Let's see what she says now. She learned it from me.

In that case, how do non-Muslims, and people who die without a funeral prayer and without the talqin, understand that they have died? May Allah be pleased with you; I respectfully kiss your blessed hands, she says. Now this part, she has mixed this up. She has mixed this part up. Like this, that part is like this. After a person dies, the spirit does not enter the body again. Look. Two angels come. Munkar and Nakir. The angels come. One takes him by the right arm, the other by the left arm. But there is no entering the body. Not necessarily inside the grave; they come to his spirit. They enter.

When the talqin comes, it is there too. Or it is at the head of the grave. It listens to it too. At once two angels, one on his right and one on his left, take him by the arm. Now, after telling an example, I will also tell what happened to me.

Hasan and Husayn say to the son of Umar: my father is the lion of the earth, they say. And when Hasan and Husayn say this several times, Umar's son is upset and tells his father, Umar. And Umar says: my son, if they say it again, say my father is the lion of the underworld. The lion of the underworld. Upon this, when Hasan and Husayn say to Umar's son, my father is the lion of the earth, he says, my father, he says, is the lion of the underworld. And they come and tell Ali. Their father. And Ali says, it is so. He is the lion of the underworld, he says. Now, where does he say it from?

When he died and they were going to take his spirit, Munkar and Nakir, the (?) come, you know; the two of them, he says, I took under my arms and knocked their heads together, he says. They ask me, he says, who is your Lord, he says. While, he says, the wet in my hair, he says, from my washing, he says, hasn't even dried, they ask me about my Lord, he says. As if I had forgotten my Lord, he says. So, he says, I knocked the two of them head to head like this. That is the lion of the underworld. The lion of the underworld, he says. I too saw the same world. I am dying. In my dream two angels come.

But I am stronger, more powerful. They are a bit shorter than me. By Allah, I am saying it (?). As Umar said, I'd knock them head to head. Them. But at the same time I say, if he is a servant of Allah on duty, even if he were an ant I could not overpower him, I say. I say this too. Where are you taking me, I said. We are going to our Lord, he said. Then I woke up. Maybe if I had gone, we would have seen. Well, that's it.

Even for a disbeliever it is the same event. In the grave they will take him away. There is no coming back to life in the grave. Look. There is no entering the body in the grave. His spirit. Only the spirit. Otherwise it surely doesn't say that it entered the body. "When the imam gives the talqin, only then does he understand that he has died; we learned this from you," she says. Yes. There, at the talqin, it comes along with its body. But those who have attained, those who have power, also know that they have died. Let me tell you that too. My Lord always raised me through seeing. In my dream I am in Samsun.

In Samsun there is a place called Subaşı. It goes uphill like this. I am standing on a corner like this. On the corner. My body, my remains, on a coffin, thousands of people are carrying it aloft like this. And I say, carry it, carry it, I say. In fact you don't know I am here, you can't see me, I say. Go on then, carry it, I say to them. For my body. These ones know. Spirits that have gained power know. They are very rare, but what do they say about that? Exceptions do not break the rule. The rule is that people in the grave go together with the noble angels Munkar and Nakir, including even the spirit and the spirits that have gained power.

They go to their places. Then, if their Lord permits, they return. With His permission. Is this world a likeness and shadow of the hereafter? It is so in the verse. In this verse: when your manager, your superior, gives you leave, don't you come back? If you don't come back, they catch you.

Yes.

Does anyone else have a question here? No.

There is, Hodja. What? There's Sinan, Hodja. Who? We did Hüseyin. We did Fatoş Poz. There's no other. So we will update again. So there's an update in everything. Yes.

There's Sinan, a guest. Yes, a guest, there is a guest. A guest, the guest is here too. Now shall we read Sinan the guest? Sinan, a guest.

Hodja, first of all, I kiss your hands. Before he died, my father left me a will: if hajj comes up, perform hajj in my place. He had cancer. His condition did not allow him to go. However, I had already become a hajji. My brother or my elder brother, who are not hajjis, could go to hajj in his place; and some say the hajj of a person who has died is dropped, hajj is not performed. In this case, what do I need to do for my father's will? What do I need to do in order to go? On this matter, first by Allah's, then by the Prophet's, and by your leave, God willing, we would like to learn the truth. Telling you that the hajj of a person who died before going is dropped is saying it incompletely.

He said it incompletely.

Where is it incomplete? Now you tell me. Or you tell me. You can't know. Deeds of the one who died are according to intention: if he died, his hajj is dropped. But if the one who died left a will, "carry out the will," it says. The hajj is not dropped. The hajj is not dropped. Of course the will is to be carried out. He leaves a will. My son, if you get the chance, go in my place, he says. Look. Of course. Go in my place, he says. He leaves a will. According to the verse "carry out the will", hajj became obligatory for his son. According to his will. He will go. If he does not go himself, he will have his elder brother or someone else perform hajj in his father's place.

And if he has the money, hajj becomes obligatory. If he has no money, hajj is not obligatory either. Because Allah does not load onto our backs what we cannot carry.

Sinan, I suppose it's understood, my child. This is understood too, I suppose.

From now on we will answer your questions like this, God willing.

A guest says: peace be upon you, sir. If the Friday prayer is banned in a state, how can the obligatory Friday prayer be lifted from the Muslims living in that state? From the Muslims living there, it says. Sir, if the Friday prayer is banned in this state, if the Friday prayer is banned, how can the obligatory Friday prayer, from the Muslims living in that state, be lifted? Now he is saying something that doesn't exist. For example, let's say in Germany, in France, in Italy, here, there, in foreign states, if they have banned prayer, they ban all of it. If the Friday prayer is banned for all, it wouldn't just say Friday prayer anyway.

It closes the mosques. Is there anyone closing mosques there? No. It is obligatory for all. Prayer is obligatory for all. The Friday prayer is obligatory too. Now, if a state had 5 million people, I'm saying, 10 million people, and it is governed by its own laws, the laws of the Christian world, and it has banned you from praying in that land, has closed its mosques and said praying is forbidden, you cannot pray in its mosques, but you can pray secretly at home. Secretly. Like whom? Like the priests, the popes in the Christian world, sir, who performed their prayers in their own cells. You can pray like that. Openly it is forbidden; you cannot pray.

If there were three Muslims in a state, and that state kept the mosques open, the Friday prayer becomes obligatory for those three people. The prayers are obligatory too. They can pray. That's it. This is the law. Anything beyond this is imagination. It bans the Friday prayer. It doesn't ban the others. As long as it bans the Friday prayer, on Friday all mosques are closed. You cannot perform the Friday prayer either. You perform the other prayers. On the other days you perform your prayers. Is there such a law in any state? No. Guest, guest. Ask your question well, or I didn't understand it; ask it in a way I'll understand.

Ask your questions well.

Hodja, where's the other question? Did another question come? There are new questions, Hodja. Let's refresh this once more; let's refresh it once more, let's see. Then let's refresh everything too. Ayşenur says: Hodja, peace be upon you, I kiss your hands. What do you say about spouses who break their (?)? Up to what point at most should one spouse stay with the other? There are Muslim men who commit adultery or come close to adultery, who lie, who are always in betrayal, but who pray and fast. How long should one be patient with them? Just as living in suspicion is not right, is accepting that spouse like this right either? Is it sensible to say this is my test too and stay in patience? May Allah be pleased with you, she says.

Where? There are other things too. It's up at the top, Hodja. Now, yes. Let me first answer Ms. Ayza's, then.

A person is a Muslim. He prays. He fasts. That is a debt. It is the promise he gave in the word of testimony. But he does not abide by Allah's sharia rulings. And the punishment is great. So what is this like? Somewhere an official or a worker works. In return he gets his money. How much shall we say he gets? 25,000 lira, 30,000 lira, 50,000 lira, or let him get 100,000 lira. But his spending is 200,000 lira, 300,000 lira. This man is at a loss.

It is like this in our religion. He performs his prayer and his fast. He is a Muslim, but he commits adultery. In our religion this one must directly be stoned. That is, he must be killed. But the law, this civil law as we call it, is in fact a superstitious law far outside of civilisation.

Just as it does not befit our religion, Allah Almighty says this in His verse: "Whatever I said at first, it is the same at the last." According to this, even in the books of non-Muslims there is stoning for them in this way. How do you know, Hodja? That it is so in the religion of the French or the Christians.

(?), in the time of the Prophet (peace be upon him), those who were governed by the Gospel or those governed by the Torah, the Jews, from the Children of Israel, two respected people commit adultery. Both are married. Thereupon, in their book there is stoning. They are to be stoned. They say: go to the prophet of the Muslims. If he says stoning, don't heed it, come back, he says. They come to the Prophet and say: she is married, I am married, we have committed adultery with each other. When they say, what is our (?) of Allah, the Prophet says, it is written in your book. Why do you come to me? he says.

Look. Right. They go back, and when they get back, both being notable people, they put them backwards on a donkey, parade them from street to street, and that's all. (?) And today's Muslims have gone even further. "The adulterous woman marries the adulterous man. The adulterous man marries the adulterous woman": outside this verse, they go towards that. Even though they are married. In our religion these are directly subject to stoning. Let's come to our daughter, our daughter Ayşenur.

A person has a home. Has a family, has children.

If he is not doing you any cruelty,

and if, by your own will, you break up your home and end up ruining your children, and a situation arises where you cannot look after them, those children are anyway named after the father. When a lady who will live by Islam marries, she leaves her children at their father's house and goes. This is the law of our religion. Even if the woman is pregnant, until her pregnancy ends, she leaves her load at the father's, that is, her husband's house and goes. If necessary, if the head of the house says, sir, nurse it, she nurses it. And allow her up to about a year before sending her out of the house, it says.

Even if he doesn't, if she leaves on her own, she can go. Now in this case, always relying on the feelings of the nafs: this one does this outside, that one does that outside, this one commits adultery, sir, but he also prays, he also fasts, he also does this. But if he looks after his home well, if he has no insult towards you, and you, just because he commits adultery outside, do not want to stay under his marriage,

this verse comes into play. For the man. "Do not keep your wives under your marriage by force," it says. In this case, since you are a free person, if you wish you can separate from your husband. But, but. The verse says this: "Righteous women are obedient." You know our mother Asiya. She stayed for years beside Pharaoh; she said, my Lord, do not show me to him. And she entered among the four great women. You too, be patient. Submit to what he does, but without consent, without your consent. Because he commits adultery. There is no consent for a person who commits adultery. He is not consented to.

But in our religion a man can marry as many as he can afford. So women who stay with a single wife and do not want to share him with another (?) woman have let their men out to commit adultery.

And so this adultery has kept increasing. If these people had married twice, as many as they could afford, three times, four times, and this is Allah's verse, not mine. I am not saying it. I am saying what my Lord says. If they married as many as they could afford, if this were allowed, if this rotten law you call civil law had not been there, why does the civil law say it? Because it knows men's lustful feelings and knows they commit adultery outside, in order to (?) people from the religion of Islam, they brought it down to one and tied them to it. But now, apart from that one, it says, you can sleep with whoever you want.

It's no crime, it says. No. Well, there you go. Is this a law now? Is this the law of the state? Is it Allah's law? A law made by people.

What does he say? One of the scholars: the person who runs every matter by his own mind is like legless people wearing artificial legs. What he does today he tries to change tomorrow. The law keeps changing. The law keeps changing. Man, why do you change the law? Our Lord, the Owner of the worlds, free of deficient attributes, complete and perfect, our Lord who knows what people will do until the Hour, has already laid down His laws. Put these laws in place, then. Look and see: do the wolf and the lamb graze side by side? They don't, though.

Aysa, there is nothing to be done, my child. Think of your own children. Think of yourself. Think of your family. Now make the decision yourself. With free choice. This is the law. You can't say anything against the law.

If we don't like this law either, we leave. We cannot oppose the law. The state has a law. It has laid it down. Whoever opposes it commits a crime. Allah Almighty says this in His precious word: "If you cannot worship somewhere on earth, emigrate to your brothers with whom you can worship," He says. Look, the Syrians came; we hosted four, five, three, four million people. And today they are going back to their homeland. How nice. They are living. Yes.

Is the guest, the guest telling something here? Hüseyin says: Sir, can women, while menstruating, do the dhikr lesson silently within themselves? Well, everything passes through every person's mind. Now, if within a person, it doesn't tell you, you are menstruating, you are in janabah; sir, if within a person a thought of doing a sin passes, Allah does not write a sin for that person until he puts it into action. If good passes through a person's mind, something good passes, even if he doesn't put it into action, he still gets a reward. In this case, whether menstruating or in janabah: you go to the toilet; doesn't Allah come to your mind? Doesn't He pass through your heart?

Yes. But you will not pour it out. You will not say it aloud with your tongue. As far as possible, if it comes to you inside, you say a few and leave it. I say that from the angle of piety, you know.

Is there another question? There's someone else too, I think.

In the Holy Quran, not everything we practise in our lives is written in exact detail. Then how can a decision be made on this? If we can't see it exactly in the verse, a voice comes out of every head. How can we believe whose word? And there is a lot of knowledge. And there is a lot of knowledge. Let's read it again. This one says it well.

Shall we believe you too, she says. That's how she says it. From the Holy Quran, not everything we practise in our lives is written in exact detail, she says.

Now look at the word she said. Let's read it again. This is important. Look, here you can't understand. The matter here. In the Holy Quran, not everything we practise in our lives is written in exact detail, she says. That is, it's not written in the Holy Quran. What we practise in our lives. Well, if you don't practise it, then you are in sin. Now, in fact we must practise the Holy Quran. Look, I always speak with verses, and I speak having fitted my life to the verses. I don't lie, I don't backbite, I don't run anyone down, as much as I can I help, I show Allah's servants the way. The Quran says this too.

How does it not say it? It says exactly this; it says what I say. Look what it says besides. In Surah Al-Ma'idah, verse 33. Open that, let's read that part. Look, it's Surah Al-Ma'idah, right? Sir, Surah Al-An'am. Sir, Surah Al-Ma'idah. Let's see what 33 says now. Sir.

"Those who oppose Allah and His Messenger," it says. Look. "And who strive to corrupt the order of truth on earth: their punishment is only either (?), being killed without mercy, or being hanged, or having their hands and feet cut off on opposite sides, or being banished from where they are. And for them in the hereafter there is a great punishment." Today, isn't there anyone corrupting the order of the state? Plenty. Plenty, plenty. Isn't there anyone who wants to corrupt the order of truth? Uprisings. These are what it means. Either kill without mercy, or hang, it says about this. Otherwise, you try to corrupt the order of this state, and they give you four thousand years in prison.

Shame. People laugh at this. Can there be such a law? No death penalty, they say. If there's no death penalty, bring in the death penalty. But the people don't want it brought in. "As you are, so are the rulers you bring over your heads," it says. The people have gone bad. Now here, who abides by the verses? If people have strayed from the way of the verse, those people have gone astray. You don't read Allah's book; you read other people's books. Allah sent you His own book first. First read Allah's book. If you are unaware of this book, well, what Allah showed in His book, in the Quran, people, that is, there is no one practising it on our way, she says.

Try to practise it. In the Holy Quran, not everything we practise in our lives is written in exact detail. Of course it won't be written. I'll follow the way my nafs says, and the Holy Quran should write verses the way I follow. Is there anyone bold enough for that? Allah has laid down people's laws. Allah does not send you a verse on the path of the lustful feelings you follow. Allah wants to govern His servants with right and truth, with justice. So Allah, with justice, has bound His justice to the rulings He calls the law of sharia. Those who go outside it, with laws they made for themselves with their minds, end up like this, with both feet in one shoe.

They bring their daughters and throw them down from the window. They go and bury them. They kill them. If their young people, without love of Allah and the Prophet, live outside the verses, they too go their own way: sleeping with this one's daughter, seducing that one's wife and running off with her. There, today's situation rises up. So was Allah going to send His verses according to the way we live today? "We created man honourable above the worlds," and we are honourable beings. We do not lay a hand on anyone's honour, blood, property or life.

Allah Almighty commands it so. Master your hand, your loins, your tongue, it says. We are brothers. A brother does not betray a brother. But people have broken brotherhood, broken the chain of Islam, and, as in the verse that says they are like animals roaming the earth untethered, they keep running after one another. Is this a Muslim? Is Allah going to write His verses along your path like this? Astonishing. Look at the wording, the wording. Look, let me read that part again. This is a very strange wording.

In the Holy Quran, what we practise in our lives, since they practise adultery and this and that, not everything is written in exact detail. It isn't written in the Quran, she says. We practise this in our lives, but it isn't written in the Quran. And the Quran is not going to be written according to your life. You will follow the Quran. Allah created this world, from the atom to the globe, with His laws, and so that the order of this world is not broken, we are obliged to follow these laws. Then how can a decision be made on this? What decision can be made, and how? Now, when she says how can a decision be made on this, a decision on what?

People decide on this according to their own heads. And because they decide according to their own heads, their two feet never get out of one shoe. Yes. If we can't see it exactly in the verse, if we can't see it exactly in the verse, a voice comes out of every head. If you can't see it from the verse, you are right. Here I am with you. They have interpreted the verses wrongly. Wrongly. We corrected the wrongly interpreted verses because they slandered Allah. We corrected them. And even though we applied to the proper places, to us (?) they write a made-up letter. Without a seal and without a signature: the verses you wrote, it says, some of them, it says, are contrary to the foundation of the religion, it says.

Look whose name it uses: the Republic of Türkiye, the Presidency, sir, (?) whatever, they use its name. No seal, mind you. With paper, but no signature either. Like this. Of course. Now you, here, in this way, with these people talking like this, you talking about this in this way, you are right. Because one says A and another says B.

Well, which one will you believe now? Well, now I am saying it like this too. Which one will you believe? Ah, there is only one place you will believe. One who shows verses through verses, not by his own mind, but with the speech of the person of whom Allah Almighty says "to whom We give knowledge, We give wisdom", explaining the verses in a way the mind can grasp, and supporting verses with verses: you will follow the word of such people.

I read superficially that there are different views. (?) in one mosque, what does it say? Not this part. How can we decide on this? If we can't see it exactly in a verse, a voice comes out of every head. How can we believe whose word? There is a lot of knowledge, she says. And there is a lot of knowledge. Then let me tell you this.

What about Abdulqadir Gilani? One day Allah Almighty, O Gilani, come, Gilani's Lord says. A person, He says, reading books, He says, if he wants to draw near to Me, He says, that book becomes a veil between him and Me, He says. A veil.

Shall I tell you the truth of this? When Shams of Tabriz was raising Mawlana, he throws his father's books into the pool. And Mawlana sighs inwardly with each throw. Your father's books, or what I say, he says. Throw them, throw the books, he says. We were raised by our Lord's command over us. What is His command over us? Master your nafs, He said. We entered not into an argument but a war with our nafs. A war. The war of the nafs.

Without being carried away by Satan's temptation, with the knowledge our Lord has given us, by binding Satan, our Satan, by waging war with our nafs, and by seeing the world under our feet like a marble, we rose. In the sight of Allah.

Now what I am telling you is not written in your literal books. But it is written in the verses. I am telling you the essence of the verses. If any error comes out in these verses I am explaining, in the sight of my Lord, though my Lord did not say it, I prepare my place in the punishment. And if someone sees an error in what I explain, according to the verses, and does not warn me, then in the realm of the hereafter I will grab his collar with my ten fingers.

Is there anything beyond this? So pay attention to people's talk.

Now this is also above: again, about whether the Friday prayer may be performed in more than one mosque in one settlement, there are different views among Islamic scholars, I read superficially. (?) there is disagreement over whether it is performed in one mosque or not.

Now, the people who make that disagreement are these. Let me tell you, and use your minds. In our religion there are four schools, and these four schools are true. Hanafi, Hanbali, Maliki, Shafi'i. In this case there is no fifth school. So the person who holds a school outside these schools says the Friday prayer is led by the emir; where the emir does not lead it, we do not pray. He says the Friday prayer is dropped. The Friday prayer is never dropped. Whichever mosque you are in. But don't forget this hadith. "My community will split into seventy-two sects. One sect, the saved sect, Ahl al-Sunnah wa'l-Jama'ah." That is, Hanafi, Hanbali, Maliki, Shafi'i.

Do not turn to those outside these. The Friday prayer is performed in every mosque. Don't trouble your head. Is there another question? There is, Hodja. Shall we refresh? It's above, Hodja. Above? Yes, Hodja. Derya, a guest, says: peace be upon you, Hodja. Good evening. I was going to ask a question, with your permission. My father passed away two years ago. And this year, because I am away from home for school, we won't be able to hold a collective reading, a mawlid, after him. But still, I want to do something good on his behalf myself. Apart from reading Surah Ya-Sin and dedicating it, what can I do?

Now, the Mawlid of the Prophet entered our religion later.

Its aim is at least to (?) people after a death. Otherwise it is not obligatory, not sunnah.

We adopt good things as the aim. Yes, the Quran is read. Sweets are thrown too, and it happens at the mawlid too. That Quran goes to his soul. Well, you read Ya-Sin; what more do you want? Don't we already read Ya-Sin every Friday eve for the souls of our dead? If you have money and you feel like having a mawlid read, have it read. If you have money. Sir, even if you don't read Ya-Sin every evening, whenever you feel like it, if you read Ya-Sin, you dedicate it to your father's soul. If you don't know how to read anything else, if you know how to read the Quran, now and then, two pages a day, three pages, five pages, whatever, you complete a khatm and give it to your father's soul. Ten times above your mawlid.

Yes. And when you read it, to the soul of the Prophet; you know, when you complete a khatm, to the souls of all the prophets, the saints, the prophets, the martyrs, the martyrs, from the family side, the mother's side, the father's side, sir, if you are married, your husband's side, to all their souls, and even, to meet you in your grave when you die, (?), you say it to all of them. How nice. Then, all the way from the west to the east, to the souls of our brothers in the religion of Islam, to the souls of the Ahl al-Bayt and the Ahl al-Sunnah, you give it as a gift. How nice. Ah, this is the khatm.

And they will welcome you on the other side, too. Very nice. A guest? Derya, a guest. Very nice.

Surah Al-Hujurat, the ninth verse, it says.

Let's see now. Yes. "If two groups of them fight each other, make peace between them." How nice. Who is this? The eighth verse. Let's see. My eyes don't see well, you know. The eighth verse. Where? Eight is here. It speaks from here.

Eight.

Fadlen minallâhi ve ni'meh, vallâhu alîmun hakîm. This is the eighth verse. Here, if it says "of the believers", this part is not speaking of the believers.

The eighth verse, let it not be this. This is it, this part. She says nine, Hodja. It's the ninth verse, isn't it? Of course, the ninth verse isn't that one.

Yes, it says believers. Believers. "If two groups of the believers fight each other, make peace between them." Who is a believer? One who has risen to nafs al-mutma'innah. Nafs al-ammarah, nafs al-lawwamah, nafs al-mulhimah. Nafs al-mutma'innah. When it says nafs al-mutma'innah, one who has become aware of the divine manifestations. In Surah Al-Fajr, 27, 28, 29, 30, in these verses. The people of whom He says: "O soul at rest, your Lord pleased with you, and you pleased with your Lord, enter among My servants." If these two groups fight each other, make peace between them, it says. "If one of them attacks the other, fight the attacking side until it returns to Allah's command," it says. Fight against the attacking side, it says.

That is, you saw that this one is strong and will destroy the weak ones. You help this one. Fight against that one, it says. That is, stop them, it says. To stop them. If he sees a lot here, then this time he will pull back. Of course: you came in here, to this side. He will pull back. Yes.

"Fight the attacking sides until they return to Allah's command," it says. Sir. Fight the attacking side, the attacking side. Not the sides. Fight the side. That is, take your place beside the weak one. Fight against that one, it says. "If it returns, then make peace between them with justice." If they stop, make peace between them with justice. "And act justly in every matter." Be neither on this one's side nor on that one's side. Say everything by Allah's command, it says. "Surely Allah loves those who act justly," it says. Even, it says, if after making peace, it says, someone attacks again, this time you too be with that weak side and attack him, it says.

That exists too.

What does it say? "If two communities of the believers fight each other, make peace between them. If one attacks the other, fight the attackers, the attackers, until they return to Allah's command." The attackers. Yes. "If they return, make peace between them with justice." (?) what does Allah say now? "Allah loves those who act justly," He commands. The part I don't understand, sir: the word believers confuses me. Because they are people who have reformed their nafs, who have attained divine pleasure. They receive inspiration from Allah. How can one wage war on another believer? May Allah be pleased with you in advance, she says.

Now, he is a believer. He is a believer, but he has no knowledge. He is a believer. He has also become aware of the divine manifestations. But as long as a person has not reached a certain point, he still has feelings of the nafs. Now, there is a situation like this. Here there are fifty, sixty believers. But the one at their head is a hypocrite.

He directs you.

There are believers over there too. He wages war on them. Because a believer does not commit injustice. But the man at the head has surely seen some lack in him. He will take something from him. Unjustly. We say, you, from that unjust one, fight, sir, on the side that is in the right. Fight from the side that is in the right, it says. Against the one who is in the wrong. There are many games here. One needs to know these games. Otherwise a believer does not fight a believer. Only, as we said, the people at their head direct them. Here, it says: on seeing the force, this time the believers don't fight.

Isn't that how it goes? When the Pakistanis were brought by the English, saying this place is disbelieving, against the Muslims, the Republic of Türkiye, in Atatürk's time, when the epic of "Çanakkale is impassable" was being written, sir, they see that those opposite are calling the adhan, praying. The Pakistanis don't fight. As they go back, the English sink them in the middle of the ship. They kill them all. So they don't fight. These are believers. Muslims. That is, a Muslim is one thing, a believer another. Believers. When they don't fight, you too make peace between the two. Step in between the two. He says this to the other believers.

Step in between the two. Perhaps one of them may not be a believer. That is, of those at the head. They drag them to destruction for nothing. And the second time it says: help the weak one of them and stop them. After stopping them, it says, make peace between them with justice. Yes. And here this is a text tied to the politics of that place. That is, the people at the head, even if as small as a raisin stem, do not obey him. The person at their head has taken over there. Isn't it? A community. Hodja, when this verse was read, Karbala came to my mind. Yes. Both this side and the other side (?).

That is a separate event. Because it is a very separate event. Now at Karbala the battle starts when a hypocrite inside shoots an arrow at the other side. That's it. Yes. There, there is no third believer to make peace between them. Two armies there.

Here, in a war between states, making peace between them also falls under this verse, even if they are not believers. Making peace between two states, and preventing war, preventing evil, not destroying people where they stand. Is there another question? No. One last one is left, Hodja, one last one is left. Let's refresh once more, Hodja. No, I can't do more; it's past 8, (?), twenty past. The rest of the questions next week. Here: peace be upon you, sir; if the Friday prayer is banned in a state, how is the obligatory Friday prayer, from those living in that state... we read these. We read them, Hodja, yes.

Done. Now, is there anything else here? No. (?), Hodja. So it's done. Yes, Hodja. We read the one above too, Hodja. We read it, done. Done, Hodja. There's one last one left. Which one, this one? At the very bottom, Hodja, that one. At the very bottom. The one at the very bottom, we'll do it (?). All right, Hodja. And we already said this one at the very bottom. All right, Hodja. Yes, (?). The last lesson already went up from here. Well then, stay well. May you be entrusted to Allah. Look how nice the questions turn out. Do you see? We always explain to you like this, with verses. Believe the person who explains verses with verses.

Do not believe the person who judges by his own head. If he is giving a ruling, ask him for a verse. A verse. Look what you say: my father advised me to go on hajj, I asked about this, he says, and they say hajj is dropped for a man who has died. Man, advising is one thing; "carry out the advice of the man who has died," it says in the verse. Where did you hide this verse, that you say hajj is dropped for a man who has died? He advised, go in his place. There is advice; doesn't the man who died give advice? Carry out the advice of the man who has died. Don't change it, it says. You know, like this. Cite a verse, it says.

A verse. Show it.

Lillahi Teala'l-Fatiha.