Talk of 4 January 2025

Installing from my latest Windows (?) updates New updates are ready for your device. Restart now. Postpone for an hour. Postpone. Yes. We took this here. We brought this here. If we tilt this a little more like this, I think it'll look good. We closed this from here.

Yes.

Guest, guest.

(?)

we said that if we have no possibility of prostrating, what must we do? May Allah be pleased with you. did it start with this? It says peace be upon you, sir, while reading the Holy Quran, when we read a verse of prostration we have to prostrate immediately. This we read. The other day a situation like this came up: at home we made a congregation with the children and prayed the night prayer. But while eating, the sore in our mouth burst. We covered this too. Didn't we? Peace be upon you, sir. Could you open Surah An-Nisa, verse 4? Can our wives gift the whole of the mahr to their husbands? Is there a measure for gifting part of the mahr mentioned here?

May Allah be pleased with you, I kiss your hands. This one? It starts from here, doesn't it? And this question above — we didn't answer this one, this mahr. But we covered that mouth sore bursting. Yes. Allah Almighty says in the verse: to the woman you will marry — only to the girl — give a mahr in an amount within your means, He says. Mahr.

If, before his hand has touched hers, the matter falls through, then the mahr that went to the woman — all of it — is better given back to the man. Because his hand hasn't touched hers; there was only a promise. Sir, he sent her the mahr, but before there was even any need to talk, (?) happened. She has to give this mahr entirely back to the man. And in this case the man should give her a gift. How nice. Mutual. We gave the mahr.

We're going to the marriage ceremony. Sir, in some way, before the wedding night, the matter fell through. That is, separation arose before they had even married each other. She pays half of the mahr to the man. Half.

But if the woman wishes, she can give all of it back.

And if the man wishes, he can gift it to her. That's the sweetness, the beauty between the two.

The mahr was set. The man married.

The woman's mahr can stay with her husband. Her husband can put the mahr to work.

If the woman wishes, she takes the whole of the mahr. If she wishes, she gifts half of the mahr. And if she wishes, she gifts all of it. Because it's mine, the woman's property; her husband gave it, I give it to him. It's the woman's right. If she wishes, the woman gives all of it back to her husband. This is a matter within the woman's own will. Because the man is free, and the woman is free too. Yes. They've come to an agreement with the man. Say a mahr right of a hundred and fifty thousand lira. Or a mahr right of a hundred thousand lira. Or in this case, even though people don't have that much money, a mahr right of fifty thousand lira. Anyway, nobody even knows about mahr and such now.

They go without mahr, without mahr — may Allah grant safety. Either she's killed or she divorces two months later and comes back.

Women have made themselves very miserable. Anyway. That's outside our topic. If she wishes, the woman can gift the money her husband gave, the mahr, if she wishes, entirely, in full, to her husband. This is within the woman's will.

Muhammed Furkan Hüccan says: Peace be upon you, sir. Surah Al-A'raf, verse 57, mentions how the later resurrection on the Day of Judgement will be. Will every person be resurrected where he was buried? This part isn't coming through. On the Day of Judgement, after the world has perished, will our Lord create the world again? Yes. Now let's read your Surah Al-A'raf, verse 57. Let's explain it to you better from there. Right? Sir, we've already opened Surah Al-A'raf. Sir, Surah Al-A'raf

57. "The winds before His mercy" — does it say 57? Yes. Surah Al-A'raf 57: It is He who sends the winds before His mercy as glad tidings, as bearers of good news. Now the winds have taken up the rain clouds. Wherever Allah Almighty is going to drive that cloud — in the old days superstitions said one of the angels draws in the air and blows it there, and the clouds go there. Allah created the universe with knowledge. In one place, low pressure. What does low pressure mean? The air there rising as it warms. In another place, high pressure. Wherever Allah Almighty will send the rain, when the air at the low-pressure place rises, the high pressure, which is heavy, starts a rush toward that side.

That is the wind. They are the forerunners of that rain. That's what Allah Almighty is describing. Finally, when those winds take up the heavy clouds, they drive them to a dead land, it says. They drive them to a dead land. There He sends down the water, and with it We bring forth all kinds of fruits. That is how We will bring forth the dead too. Surely you will take a lesson from this, He says. Now what he said also roughly fits this, but here now we'll open it up in more detail.

In man himself there is a cell. A cell. This cell neither dies nor rots nor burns nor breaks.

When the Hour comes, when the world is scattered like carded cotton, when the seas swell — that is, because of the world being scattered, the seas too are now flung into the air, they swelled. The world exploded, the (?) inside it came out, and finally the Hour came. That is, now it's a dead earth. In the realm of the hereafter the sky is another sky. When the earth is another earth, when the world is brought forth flat, completely flat. I'm telling you verse by verse. There's no turning aside from Israfil, it says. In the verse. So it's completely flat, with no ups or downs; the world will be brought forth completely flat.

Although people were scattered, some to the east and some to the west, just as I call you on the phone and find you, just as our fingertips' signals don't resemble each other's, since our frequencies, and the frequency of the body and of the spirit, are the same, they will find each other instantly. Right? When it says there's no turning aside from Israfil, we will follow Israfil to the place of gathering and go. in front the friends of Allah, with light on their right, will go along with the light in that darkness; the non-Muslims will call from behind: wait for us too, from your (?) let us benefit, they'll say; and they: go back and seek a light for yourselves, it says. So then the world is a treasure, and life too is a treasure. When I say the world is a treasure — with its gold, its minerals, all kinds, sir, rubies or its ornaments — no: your life being a treasure, and in the health of this life winning your hereafter is a treasure. Otherwise all souls shall taste death; the inheritance of the heavens and the earth will remain with Allah; the whole universe, from the sphere to the atom, belongs to Allah.

We have no right whatsoever to anything in this creation. But for us to make a living and to prove what kind of person we are, Allah created life and death. Yes.

Anything else here? There's nobody else here. Let's do something. Let's refresh and see what comes.

It wants to be refreshed, doesn't it, oh Allah?

Sir.

Yes.

Could you open verse 4 of Surah An-Nisa? Can our wives gift the whole of the mahr to their husbands? We opened those. I guess there are no more questions here yet. And if you wish, ask. Let's explain with verses.

Ask whatever you want. Yes. You ask. Begin.

We're waiting. For your questions.

Like this: I'm saying, if there are questions from the beginning, if there are those who didn't listen, let's explain from the beginning.

Now here they are all guest, guest questions. He says, that is, is it right for a person, a person, to say: because my mother and father are Muslim, I became Muslim too, he asks.

It isn't right.

Why isn't it right?

Because Surah Al-A'raf, verse 172 — the verse — look what it says. Verse 172. Let's read that part to you from here.

So that you would not say on the Day of Judgement "we were unaware of this", He took the descendants that would emerge from the children of Adam as witnesses over themselves and said: I am your Lord. And they said: yes, we have witnessed this. If he was Muslim beforehand, he is Muslim; beforehand — that is, if Allah Almighty, knowing (?), he denied, they were unbelievers beforehand too.

Let's prove with this verse that they were unbelievers beforehand. Surely those who have gone into unbelief — whether you warn them even by word of mouth or not, for them it is the same; they will not believe. Who are these? The unbelievers. Yes. In this case, that a person is a Muslim by his own wish and desire, that isn't certain either. How he will depart in the end isn't certain either. Because some people who come into the world live on these three things. Comes as Islam, lives as Islam, goes as Islam. Comes as Islam, lives as Islam, goes as an unbeliever. Comes as Islam, lives as an unbeliever, goes as Islam.

La gaybıyla Allah — since we don't know our unseen, since we don't know how we will depart at the moment of death, no one can say: my mother is Muslim, so I became Muslim. No one can say: I was an unbeliever, I became an unbeliever too, I'll depart as an unbeliever. At the end of his (?) Allah creates a cause. (?), according to Surah Al-A'raf, verse 172, if he said to Allah Almighty: You are my Lord, I knew You, then in the end he departs reciting the testimony of faith. Yes. Hodja, also, I had a bad dream. In the morning in bed, I interpreted my dream aloud to myself as something good. But outside I mistakenly told my friends my dream.

And they gave it a very bad interpretation. Hodja, I repented. Because you say a dream turns out the way it is interpreted. Hodja, that day I had become very (?). Sir. The possibility that my dream might come true frightens me. May Allah be pleased with you, Hodja. Guest, guest. Did this dream of yours later turn out bad? These are dreams you asked about before. Sir. I guess you're listening to me. Sir.

I told you the meaning of the dream back then.

Look, what again? Also, does it mean saying that those who are Muslim, because their mother and father are Muslim, are not Muslim? About one's mother and father — no one can say about anyone: he is Muslim, he is not Muslim. But he says this: In the time he was in, a Muslim; after that, Allah knows best. He says this. Even if it's my mother, even if it's my father: after that, Allah knows best. If he really is an unbeliever and is turning toward Islam, the person is obliged to convey Islam to his mother and father. As Abraham conveyed it to his father Azar. Yes. Even though Azar had Abraham imprisoned and left him (?), afterwards Abraham said to his father (?).

He said: I will pray to Allah for you. And he left. Yes. But let's continue the verse like this. O Abraham,

do not pray for the unbelievers, it says. Do not pray for those who will depart as unbelievers.

Yes. But Islam — a Muslim will pray for a Muslim, and a Muslim for an unbeliever, like this: May Allah reform you. After saying may He reform you, then he prays. Yes.

Kurulay, tell us your question. No, Hodja, no question. You're listening. A question came, Hodja. May I ask something? Yesterday they sent me a video. A hodja says the kandil nights are bid'ah. They spread this to people like that, saying it doesn't appear in any verse. Could you open up this topic, Hodja? Those who say these things are pitiful people. Look, pitiful people.

Why pitiful people? Their pitifulness comes from being captives of their nafs. Granted, he may be a Muslim. But he throws out a word so that people will talk about him, and those who are not close to Islam but live Islam, because it pleases their nafs, applaud that person. And he's crazy for applause anyway. In this case they say there are no kandils. Well then, there are no Three Months either. These kandils are in the Three Months, too. Right? Now in the month of Rajab, not Rajab. The month of Rajab is the month of Allah Almighty. The month of Sha'ban is the month of the Prophet (peace be upon him).

And Ramadan is the month of the Prophet's community. Look, three parts already.

In this case, then remove Rajab, Sha'ban and Ramadan too. Remove the Three Months too. What are the Three Months the herald of? The herald of Ramadan. What does this Ramadan mean? Since fasting in Ramadan is obligatory, by the command of Allah Almighty, for every Muslim who recites the testimony of faith, they are the herald of that obligatory fast. The Three Months.

Well, in these Three Months, on these blessed days, Allah Almighty brings about the Raghaib kandil. As we said the other evening too, the hodja world says this. You've heard it. You've heard it. They say: people turn with desire to Allah. Shame, what a pity. Who are you, that you will show desire to Allah? Who are you? But the Owner of the worlds invites you to His essence, to His miraj He invites you, and with your five daily prayers you appear before Him; in that miraj you stand in the divine presence. On that blessed day called the Raghaib Kandil He invites you to His essence, to His essence.

He values you. He gave you a part of His spirit. In this case, those who respond to this invitation of Allah Almighty attain a special station. They attain a special reward. After it comes the Miraj kandil. Have you never heard that the Prophet went on the Miraj? Remembering that day, commemorating that day, sir, accepting the gift that came to us along with the Prophet — does that pain you? You deny this. You deny the Miraj.

You celebrate your son's, your daughter's birthday. That isn't void, and you say: happy birthday, my son. You say: happy birthday, my daughter. Was your son's birth in your hands? Accepting whatever Allah Almighty gave you — was that your own desire and wish? Does celebrating the birthday of the Prophet (peace be upon him), who came as a mercy to the worlds, bother you? They were going to deny that too. The FETÖ followers held birthdays. There came to be two birthdays. So, like this, do not believe superstitions. Allah Almighty, on those kandils, opens to people the doors of repentance. A person says: if I reach this — let Ramadan come, then I'll start my prayers.

Ramadan comes and the person is still in his old state, or he starts Ramadan that day. Ha, he says, well, Rajab has come; on these kandils I'll repent, my duty I'll start. There is this nature in these people too. Now, my brother-in-law at the Social Insurance Institution was a section chief.

He retired. I said: brother-in-law, I said, you have (?), (?) is coming, then (?) whoever wants goes. I said: you, go on Hajj once. He said: first I'll go to (?), in (?) I'll watch these (?) of theirs; they're very rich too. Esenler is theirs, Esenler. They were Albanians, from outside.

Atatürk gave Esenler to them back in the day, the whole of it. They sold off Esenler bit by bit and lived on it.

He said: I'll go to (?), then when I come back I'll go on Hajj, he said. Well, fine, (?), I said. He went to (?), and his body came back. They brought his body.

Now what are we saying here? When such days come, while the opportunity is in hand, while a life, a lifetime is your treasure, by the shortest way — perhaps that day's kandil doors — when Allah's radiance, His light illuminates the surroundings, perhaps if you repent under it you attain Allah's mercy.

He leaves the paths the non-Muslims live by. May my Lord grant us all to be on the path of Islam, the straight path. If on those days we repent and return to our Lord. These are each a door of opportunity. The kandils. If you deny these, if you call them bid'ah — in their time they called the tasbih bid'ah too. They said the tasbih is bid'ah. Yet in the verse it says this: After the prayer, remember your Lord for a while, it says. They deny this verse. The kandils in exactly the same way. They go as far as denying events that happened.

Pity these people.

(?), let me see, what do you want? Go ahead. Hodja, now we know that at Qalu Bala our spirit believed or didn't believe. Now most people say we came upon the fitra of Islam, I mean, they can't understand that part, Hodja. Could you explain that part? Now, what is the fitra of Islam? Let me open this up for you too. And on this fitra of Islam, for those who have doubts, may all their doubts be removed. In the verse Allah Almighty says, look here — which verse was it? Let me read it to you here. Sir. God willing, I'll find it here now. Sir.

These are the bequests. Sir. Find that thing: "when you come before Me with a driver". Find it, let me see. Find it.

Here too. I couldn't find it now. Yes.

Find it, let me see. "When you come before Me with a driver" — if you type "driver" it comes up. Surah Qaf 21. Surah Qaf 21. The verse. Where is it? The Holy Quran is here. Surah Qaf. Let's look here now.

518. Which? 518. 518. Okay. Which verse? Twenty-one. Which? Twenty-one. Twenty-one. Five hundred fifteen. Five hundred eighteen. The twenty-first verse. Everyone comes with a driver and a witness beside him, it says. That's what I said a moment ago. Man in his first creation, in the realm of Lahut, is the original spirit, nafs and life. Our body came into being with a second creation. We put you into human form with a second creation, He says. Open Surah Al-Mu'minun, verse 14. Look, which page is it? Tell that too. These are deep sciences, and a person can't grasp everything. But we'll open it up to you with (?) verses.

What had you asked me? The fitra of Islam. The fitra of Islam. Look what it says. What does it say? Twenty-one. When everyone comes with a driver and a witness beside him — the driver is the spirit, the witness is the body. Allah Almighty says: We will seal your mouths, We will bind your feet, your hands We will make speak. In this case the driver — upon the fitra of Islam coming into the world, placed under the command of the spirit, the body. The driver. Coming upon the fitra of Islam, my car, my horse — wherever I want, I take it there. Islam comes with the body. Lives as Islam, goes as Islam.

The spirit keeps it alive. The driver, the spirit, drives the body. Allah addresses the spirit here.

In this case, when it says the fitra of Islam: you came upon a body I gave you. Here you will prove what kind of person you are, He says. You will prove it on this body. And in the realm of the hereafter I will hold this body of yours as a witness against you, He says.

Am I not right, in the verse? When you come with a driver, the body — He will silence its mouth, its feet, some of its hands He will make speak. And the spirit will say: why are you bearing witness against me? Open it, find the verse about it. The same verse. Why are you bearing witness against me? The body said: the One who makes me speak — my Lord makes me speak. And after the testimony ends — pay attention, look at that too: You are being returned to the One who first created you, the body says. And there it dies. The second death. We remain in our origin. We remain as spirit, nafs and life.

Which scholar knows this?

Which scholar tells people these things? He knows nothing of himself anyway.

I'll come here as a Muslim, and depart as an unbeliever. Oh, (?). Where did that agreement go? Verse 172.

According to that agreement, I prove in the world what kind of person I am.

In verse 134 of Surah Ta-Ha He proves this. Had We destroyed them with a punishment, He says. What does this mean? The unbelievers. We made the covenant in (?). You are for paradise, and you are for hell, We know, He says. Had I, because you are for hell, because you denied Me, He said, put you in the fire, given you punishment — you said this, He says: Had You sent me prophets and a book, I would not have fallen into this lowly disgrace. That is Allah's attribute of being Allah. No one will be able to question Him. Everyone will live out in the world whatever he would ask, and will be left without a question.

So now, a realm where Allah Almighty is not seen. The secret here, as I said a moment ago: because I saw You in exactly human form, I couldn't believe in You. Had You sent me to a hidden realm, I would have obeyed You. Verse 131 of Surah Al-A'raf — this is its meaning. Come on now, here's the challenge: a realm where He is not seen. Now He sent you a prophet, sent a book, sent a scholar. Come on now, you will live the destiny of your covenant, your fitra. And here you will prove what kind of person you are. That's why we say human life is a treasure. Just as you took on this place, you'll take on the hereafter too.

You'll put neither the world nor your hereafter in debt. Proving yourself here in the finest way, the wealth of the realm of the hereafter you will earn. Allah doesn't tell you: work for Me. Know Me. With the worship you do, you protect your body, He says. It makes your body do — makes it exercise. Allah has no need of your worship. It's so that you keep healthy the body He gave you. You won't be able to say: You gave me a body and I could not run this body on Your path. You won't be able to say that. The reason: if you had done what I said, that body would have carried you in health until you died.

What is it in my case, what Allah said, upon me? Look, some part of me hurts. When I get up for the tahajjud prayer, I went into prostration — when I go into (?), I bend, you know — those muscles, the (?) pass. Allah is witness to this. Beside it you say (?). Sir, eating little — look, I eat once a day now, from evening to evening. Eating little brings health. Eat little, sleep little, you'll become an angel, it says. Eat a lot, sleep a lot, you'll become a devil. Why?

The heart is above the stomach. The bottom of a cauldron — the more fire you give to its bottom, the blacker the bottom of the cauldron gets. Likewise, the more food you feed the stomach, the more fire it gives to the heart. And that heart grows that much darker. That's why, if you eat in due measure, sleep in due measure, fulfil Allah's command, rest your car a little instead of running it constantly and overheating it, that is, fast in Ramadan — this too is a car.

Noah (peace be upon him) lived 2,200 years.

Solomon lived 500 years. Zechariah (peace be upon him) writes a book at 100. I'm 87 years old. I'm becoming a centenarian. Nothing is wrong with me. If you take it on with Allah's commands, Allah is your helper. Let him not complain of the body I gave you, O Allah. Well, Hodja, there are so many disabled people — ha, the disabled are a separate matter. The disabled don't want to come into the world. There, they're not disabled. In the realm of the hereafter they're not disabled. He's disabled in body.

I, He says — if I gave you to the world, He says, entrusted to someone else, would you go? And you say, He says: if You made me disabled like this, He says. He isn't in favour of coming to the world anyway. He doesn't know what he'll do; he's afraid anyway. If You give me that, I'll go like that, he says. Go in that state — those disabled are content with their state. Those blind, those sightless are content with their state. They all come according to the agreement there. Allah doesn't tell anyone by His own will: go on, go. He sends everyone by their own wish, winning their hearts.

No one can blame Allah Almighty.

Now do you understand? What is the body? What is the fitra of Islam? The fitra of Islam is your horse. He gave it to you. Ride it wherever you want. That's the fitra of Islam. Yes. The unbeliever's body is also the fitra of Islam. Whatever he does, it goes there. Because He created you with a second creation. Did you open the fourteenth of Al-Mu'minun? Three hundred forty-one. Three hundred forty-one. Look now. I'll show you. Here. Three hundred forty-one.

Look now. 354, 350 46 44, 42, 41, 14. The verse. Then it says: the nutfa, the alaqa. Spirit, nafs and life are separate. Just as, after creating Adam from clay, when He breathed of His spirit: prostrate. He doesn't have them prostrate before breathing in His spirit. So our real being is spirit, nafs and life. Now, then We made the nutfa an alaqa, a fertilised egg. After that We turned the alaqa into a lump of flesh. This lump of flesh — the flesh into bones, into a skeleton We turned. We clothed these bones with flesh. Then — look here, look — with another creation We made him into a human being, He says. A second time.

This appearance of ours is the outer world. Our true being is within us: the driver. We don't see it. We know nothing of it. We believe in what our eyes see. This is our second creation. Yunus Emre says: I wrapped myself in flesh and bone, I appeared as Yunus. In this outer world, with our actual deeds, with the good deeds and sins we did, after tasting the pain of death, you came before Me in your first form of creation, He says. Open that place, the first form of creation. Look there. Fussilat twenty-one. Fussilat twenty-one. Four hundred seventy-eight. Which surah? Fussilat. Look, four hundred seventy-eight.

Now for you here, the twenty-third verse. One minute.

Four hundred sixty-eight, or four hundred seventy-eight? Four hundred seventy-eight, yes. Four hundred seventy-five. Seventy-six, seventy-seven. Which verse, twenty-one? Twenty-one. Yes.

To their skins: why did you bear witness against us? Now the spirit is saying it. They say.

And they: Allah, who makes everything speak, made us speak too. Why is it saying this to the spirit now? He created you the first time. The first time. That is, as spirit, nafs and life. And to Him you are being returned, they say. That is, we separated from the body. And in the second, (?). You returned to Me with your first creation, He says. You returned to Me in the form I first created you. That's what they can't understand. He tasted death. As spirit, nafs and life — the verses all support each other. You won't find anything in me that contradicts.

People know nothing of these things. Today the scholar of scholars has risen up. He has the Mevlid recited. Well, of course, have the Mevlid recited too. Have it recited, but tell people about Allah. Make Allah loved. Explain why we came to the world. Explain the verses. He doesn't know, so how could he explain the meanings of the verses? He doesn't know. He has memorised it, as it's written there. Like a parrot.

Yes. You returned to Me with your first creation, in your form of creation, He says. With the first creation. The first creation. Let's see if he wrote that here. You returned to Me in the form of your first creation. Let's look at (?). Search.

Look. Here.

By oath, you knew the first creation, it says. You knew the first creation. Shouldn't you reflect and take a lesson? In the verse after it, it says: by oath, just as We created you the first time, one by one you will come to Us. As We first created you. That is, you will taste your death and, taking your spirit's (?), come to Me, He says. It's right here, right here. They know nothing of the verses. What man is — man doesn't know himself.

What does it say next? Let's read the rest.

You will come to Us one by one, and what We gave you in the world you will leave behind, it says. And your intercessors, whom you thought were partners in your creation, beside you we will not see. By oath, the bond between you has been cut, and the things you thought were gods have vanished from you and gone, it says. Yes.

People know nothing of the verses. That's why, ask whatever you want. Let me answer you here with verses. A treasure — the sultan has opened the door. O people, is there no one who wants to take from the treasure? he says. Everyone stays silent.

And the sultan says: go, he says, fill your baskets, come — empty bring them, take what you want from here. And I say to you: go search the deepest books, come and ask me. Let the people benefit too. They're all asleep, they're all sleeping like this. Come on, ask — look what things a single nice word opens up. And the person — did you know this was so? No. Did you all know? Some of you knew. I was explaining it. When it says the first form of creation, he takes it as the child (?) from our father Adam. Weak at first, then when old weak again, in the form of the first creation he goes. That's what he thinks.

You know, when it says sweet water and salt water do not mix, the man opens this verse. He says: in such-and-such place, he says, in Montenegro there's water, he says. That one is bitter. In a lake, he says. And the other, he says, is sweet. The same, but one is bitter and one is sweet, he says.

It really makes one laugh. Come on, look at the commentaries. Read them. These people have written Quran commentary. Yes. We still have 25 minutes. If anyone has a question, let him ask. Hodja, let me ask then. Ask. Now, Cengiz stands for prayer. Is Cengiz leading the prayer, or is someone else, a spirit, leading it? How? I didn't understand. We stood for prayer. Is Cengiz leading the prayer, or is a spirit that is upon him leading it? Look now. Keep going to the mosque, it says. To the mosque. Among every forty people there is one saint, it says. Among every forty people. The prayers made among those forty people are accepted, it says.

The saint's prayer. In this case Ahmet or Mehmet leads the prayer, but in the presence of al-Haqq it's the person there.

He leads it.

why does he lead it? Now, even if a person is an imam, however much he stands in Allah's presence, after a while he returns to the world. Granted, that person too returns to the world, but constantly with Allah Almighty he speaks, conversing. So pay attention to the middle prayer, it says. This is the middle prayer. When you stand in the presence before Allah Almighty, Allah speaks to man like this: Ask. Whatever you want, I'll give. I'm also telling what I have lived. I'm telling what I have experienced. I say: my Lord, I want nothing but Your essence. I want nothing but Your essence. Because everything is passing. The end of everything will be presented to You, will return.

In all things our conversations go like this. Now look at the prayer of the person behind too.

A saint stood for the night prayer.

In the first rak'ah of the obligatory part, the morning adhan was called.

We lived this too. Not that long, though. I looked: an hour had passed, an hour more.

Until you convey these words, a time like a lifetime passes. But it's as if you're constantly speaking this. You stay long in Allah's presence.

Those who live these things know. People don't agree with these. That's why when it's told, they say: this man is a deviant. Don't go too deep. All right. A second question is coming. You used to say: don't go (?).

We have lived all the questions you will ask. He made us live them. However many questions all these people in your world have to ask, I have lived them. Those I haven't lived — while he's asking that question, it's as if for 40 years I have lived what he describes. The experiences come to me, and it tells them. My Lord has given me these feelings, that's why I feel it: ask whatever you want. Osman didn't know me like this either. Hodja, I'll ask something. A moment ago with Fatih Hodja the topic came up, and on this topic: in the old days, when there were no smart phones and such, (?) kandils, Friday messages; now we open the phone and from morning to evening these messages never stop.

Is this a good thing? A normal thing? A sin? A good deed? That is, kandil greetings coming by message, he says. Is this a normal thing? A good thing? Now, kandil greetings — him congratulating you. It's a nice thing. He congratulates you. And you congratulate him. that is, you're saying it's a door that Allah's door of mercy has opened. You say: may your kandil be blessed. But he doesn't understand it. And you don't understand it. May it be blessed, and it passes like that. You exchange kandil greetings. Constantly, with your spouse and friends, you keep alive Islamic unity and togetherness. In Islam, it says, one cannot stay estranged more than three days.

There is silat al-rahim. It says: do not cut your ties with your relatives. If you have no acquaintances in the world, no relatives, visit their graves, it says. Keeping ties of kinship opens a person's spiritual insight. So their visiting you, remembering you, and your remembering them — you strengthen your love. And you realise the kandil has come. At the very least, even if you don't know that kandil, you say it's a blessed night. That's how you pass it. But if there's a little faith, a few prayers you perform, and you repent, you seek forgiveness, for your sins to be forgiven you ask. Now, sins — sins — there is no sin that will not be forgiven.

But people don't keep their word. Now, if there is no sin that isn't forgiven, however much you repent, if you do the same thing again, the verse "who is more faithful to his word than Allah" — since you live its opposite, your repentance turns into hypocrisy, hypocrisy, because our Lord says there is not a single living being until the Day of Judgement whose deeds We do not know; however much you repent, will it not be accepted? It will — along with the sins you'll commit afterwards; that's your rank, He says, and accepts it. but who is more faithful to his word than Allah, who speaks more truly than Allah — according to that verse, if with this you try to take it on — say you used to drink, or you used to gamble: O Allah, forgive me.

These doors have opened. Pardon me. You said there is no sin You don't pardon. You went back to your old ways. But this place of yours ached. I said this, I repented, but this place of mine aches. May Allah not accept that old (?) of yours either. Because you are striving not to drink. You're used to it. Once, twice, and if a third time you slip now and then at intervals, in the end you'll quit it. Allah knows that. He's come to this side. He always leaves a person to his own will, always to man's own will. In this case. The kandils are like this too. This kandil, two kandils, three kandils — and you see a person turns to Allah.

Of course. Look how nicely they remember you. You say: so I have family and friends. They know me. They send me kandil greetings. How nice. You remember Allah.

when a saint is walking on the road, other people, that he is a friend of Allah, they know. They know. Because Allah shows that saint to them very differently.

Yes.

You draw my picture, let me see. You can't make it resemble me exactly.

All of you must have seen me in different forms.

But none of you can realise it. You see it like that. And sometimes you can't see where you are. We come and go like a shadow.

Yes.

is there a question, Hodja, I wonder Hodja, he says peace be upon you, I kiss your hands. Cursing, damning, leaving it to Allah — if it doesn't reach its mark, does it return to the person? Having magic undone — does it have a place in our religion? For the evil eye, in daily life and in our prayers, the verses and prayers to be recited — there are still those who don't know. Could you talk about them? May Allah be pleased with you. There was an evil-eye verse, in a verse, in a surah. Look at that surah. The evil-eye verse. Now Allah Almighty says in the verse: When you get angry, when you're cross, as if praying for good, it says, you pray for evil.

Allah Almighty doesn't want us to curse anyone. If you had hundreds of children and they got angry with each other and cursed each other, would you like it? Your children cursing each other. Well, we are all Allah's servants. All of us who are Muslim are brothers. If there's a Muslim at one end of the world and another at the other end, they are brothers, it says. (?) In this case Allah doesn't want us to curse each other. This is not a good thing. But when people get angry they say whatever comes to their mouths. So it's weakness of faith. Which verse? 565. Surah Al-Qalam 51. Page 565. The last verses of Surah Al-Qalam.

51. Yes. Verse 51 is the evil-eye verse. You'll read those. Is there an evil-eye verse? There is. Since this verse is an evil-eye verse, to the Prophet Allah Almighty says: Had We not protected you, they would have felled you with their eyes, He says. Yes. So you read this verse. Cursing is not a right thing. Leaving it to Allah — well, if you can't get your due and are helpless, you can say: I don't forgive you my right; let Allah judge between us. You say: I'll take my right from you there. That is, your children appeal to you. A hundred, three hundred, say you have five hundred children. One child refers another child of yours to you.

He says: mother or father, this son or daughter of yours did such and such to me. You judge between us. Look how nice, you don't curse. Anyway, Allah will judge between all of us in the realm of the hereafter. You've put the hereafter into practice. Does having magic undone have a place in our religion? It does. There are people who deal with these things. They undo it. Sir, the verses and prayers to be recited for the evil eye in daily life and in our prayers — still some don't know them. Could you talk about them? Verse 51 of Surah Al-Qalam is the evil-eye verse. Those struck by the evil eye can read this verse.

Anything else here? No. Nothing else. Is there any above too, Hodja? Is there any above? What is there? There is some above. Let's have a look. From above. This one asks: is real estate brokerage a permissible job in religion? We explained this one. It's just come in, Hodja. Huh? These have just come in. We explained this.

From a house they rent out, from a house they sell, they take a hundred percent commission. May Allah be pleased with you. I kiss your hands, he says. Now, everyone will get a fee in return for the work he does.

The estate agent — you're looking for a rental, looking for a house to rent, you can't find one. You're wasting your time. You'll take leave from where you work, you'll look for a house. But you come to the estate agent, and he says: look, brother, how much of a house do you want? I want a rental house of such-and-such size. He takes you and drives you around: there's this place, there's here, there's here — which did you like? he doesn't tire you. Now the Prophet (peace be upon him), once returning from a campaign — a tribe says: O Messenger of Allah, if you would leave us a scholar so that we could learn our religion from this scholar, it says. I've forgotten the companion's name — to that companion he says: you stay here, and to you we'll pay such-and-such a fee from the public treasury; with its religion he'll teach. Look, and he: by Allah, that fee is enough for me, he says, and teaches that tribe Islam. Yet how beautiful — can guiding to Allah, for example, be done for money? Well, what will he live on?

He has his needs too. Imams, for example. What will they live on? They'll teach. They'll teach people. They have their rights. He calls you, gets up at night, calls the adhan, the imam comes, leads the prayer.

Yes. In real estate too, he takes as much as his right, two percent, three percent, but you bargain. You say — for example, you're buying a house. A four-million-lira house. Two percent of it. Does it come to eighty thousand lira? Eighty thousand lira. You say: let me give you forty thousand, fifty thousand lira. You bargain. He agrees to it anyway. He doesn't upset you. He takes it. Yes. You've paid four million. Does forty, fifty thousand lira on top of that bother you?

That's how it is. Anything else? Yes, Hodja. Hodja, in a market that sells alcohol, some product is sold at a discount. In other markets it's sold at a higher price. If we shop at the market that is cheap and sells alcohol, do we commit a sin? Now, if the product at the market selling alcohol is cheaper, and your purse isn't very able, the one selling alcohol — that's his own sin. The one buying it — his own sin. From there you are buying the clean goods Allah has created for you. But some say: you can't shop at a place that sells alcohol. You can. But if a market that doesn't sell alcohol gives the same prices, you can buy from the place that doesn't sell alcohol.

But when he says you can't shop at a place that sells alcohol, people misunderstand some things as they're talked about over and over. A person cannot work in alcohol production. It becomes a sin. But he is poor. His family and children are hungry. He has had no choice but to find work there. There is permission for this. While working there, this man will look for work for himself outside. He'll look for work that doesn't involve forbidden things. Until he finds such a job, the money he earns there is halal. When he finds such a job, he'll leave there and go.

Interest — by Allah's command, those who consume interest will rise from their graves struck, as if struck by jinn. Their heads are misshapen, it says. Yes. Those who consume interest have declared war on Allah and His Messenger, it says. In the verse. Come on, open it and look. Say it. They have declared war. But in some cases a person may take money at interest.

Where is that? I have a building. I had a debt. They put my building up for sale. Seizure came. My building's value is 2 million lira. My building is going for 700 thousand lira. For 700 thousand lira. The building is being sold. You go and take 700 thousand lira from a moneylender, pay the money, and save yourself from the enforcement. Immediately you put your house up for sale. No holding on to it. You sell your house for 2 million or 1 million 900, whatever. The 700 thousand lira you took from the moneylender, you pay back 800 thousand or 850 thousand. On top of that, more than 1 million is left to you.

Otherwise the house was going in return for the enforcement. In such situations there is a fatwa for this. And its sin is on these moneylenders.

Any other question? Yes, Hodja. Where? There are some above and some below. There are new arrivals too. Let's see. Above there's Hüseyin's question. Wait, let's see. Let's (?) the new one here. Yes, here Here many superstitions there are.

It says: Peace be upon you, sir. A friend of mine — Lot's people — while passing the place where the people of Lot were, the people with him wanted to drink water. He said: don't drink water from this. He said: the people of Lot were destroyed here. A lie. There's no such thing.

Lot, the cousin of Abraham — Lot (peace be upon him), when he was sent as a prophet to his people, there they had left the women; homosexuals, with their same sex they had relations. Lot, however well he (?), could not succeed. In this situation Allah Almighty, to destroy Lot's people, the angels He sent. These angels first came to Abraham (peace be upon him). Abraham (peace be upon him) at once slaughtered a calf to feed them. When they didn't eat, he was afraid of them.

Don't be afraid, they said. To destroy the people of Lot we have been sent. We are Allah's appointed angels.

We are free of eating and drinking. And Allah Almighty gives you glad tidings of a son. Our mother Seher comes (?). Clapping her hands. She says: how can I have a child? I'm an old woman. And my husband, she says, is past age, over a hundred. This, it says, happened beforehand and is finished, it says. It is Allah's command. From there they come to Lot's people. When the angels appear to them in a very beautiful form, his people come to them. They want the angels. They don't know. And Lot (peace be upon him) says: today for me is a hard day. If only there were a fortress, I would take refuge in the fortress, he says.

There he forgets to take refuge in Allah. That's it: zalla, slip-sins. These. In this case: didn't we tell you, they say. You won't interfere with us. The people of Lot. Let me give you my daughters, he says. My daughters. What would we do with your daughters, they say. How many daughters did Lot have to give to that people? Well, prophets are the fathers of those peoples. Their elder. That's why — meaning: let us give the girls among that people. That is, let me give our daughters. Upon this, when they come to take the angels, by the angels' gaze they are struck with temporary blindness. And they freeze.

To Lot they say: you will take your family from here and go. And we have come to destroy this people, they say. Only, they say, the one who will stay behind is just that wife of yours, they say. An old wife. As you go, don't look back, it says. Toward morning they set out; as they go, when Lot's people start being destroyed, his wife turns back to look and perishes there. That's the people of Lot. What you're talking about is Goliath and (?) — Saul's people. While crossing this stream, don't drink water, he says. When they drink the water they become weak. And today, they say, we have no strength to fight Goliath.

False and wrong. They've mixed the verses up with each other.

Yes.

Now here, we've explained these parts. There's one here. Is there a place called Mount Qaf? No. The meaning of Mount Qaf, in a figurative sense, is a very far place. Mount Qaf. Yes. People expressed "very far" with Mount Qaf. Mount Qaf tales — on children's (?), on television, in a children's play, some poor fellow tells of Mount Qaf. These are all stories. They talk about there being a mountain encircling the earth and, behind it, in different dimensions, different creatures existing. There is no such thing. If such a thing existed, Allah Almighty would have told us about different creatures. But among different creatures He mentions Gog and Magog.

Over them Dhul-Qarnayn boiled iron. At the Hour that iron will be removed too, and they will spread around.

There's also a video of such a place, saying voices are coming from a cave — a video. I've forgotten where it is now. It says it there. The place exists too. When you go in, it goes on toward infinity, and there are voices inside. And those voices are the voices of people of ancient times. That is, it's a voice coming from a cave, but that voice — I listened to that video. And inside, it says, it's adorned with completely different woods. And there are very beautiful green lands, it says. The footprints are big, it says. They saw them. And they went inside as far as they could. Then they came back.

They couldn't get fully inside.

There's such a video. Look, let me show you that video here. Let me tell you where it is too.

Yes.

in a cave recorded voices, it says. Here. Video. It's playing here. Here, a place the man went and found by chance, and entering here was forbidden. But they enter with permission.

Sir, look, these are looking for this.

they found his body.

Voices from the cave — what are they, it says. It explains this here.

The state.

Yes. That is, this tells what lies further ahead. No need to waste time telling it. And this proves this: that Dhul-Qarnayn, with that metal, iron ore, pouring copper on top of it, and making that bronze overflow. Allah Almighty says in the verse that at the Hour it will break into pieces there, will scatter, He says. He says that too. What was it? Here they talk of different creatures (?) existing. Is it true? The revered Muhyiddin Arabi speaks of these dimensions in his books. Muhyiddin Arabi — if he spoke of these dimensions in his books at all, he would speak of this.

Because some say Muhyiddin Arabi, or say this, say that, and they insert superstitions into his book. For a long time there was a Hızır here. Hızır — you'd know, maybe, from before. Kazım, you know too. There was Hızır.

He insists on giving me a book. A book. Sir, sır — what is it? Sır-ül esret. Müzekki'n-nüfus. He gives Müzekki'n-nüfus. In Müzekki'n-nüfus, do read this, he says. He really pressed me with this. Even though I said I don't read outward books — read it, he insisted. I opened the book. At the very beginning it says this: A saint, it says. He lives alone on a mountain. They asked (?): why don't you marry? It's necessary, he says, that I go out to the field. (?), he says. So that I can make a living like that, he says. Come on, would a saint say this? And would a saint of Allah Almighty not know that Allah, of the creatures He created, His servants, the sustenance is the giver?

I closed it at once and gave it back. Asım, you said (?). Yes. These are all stories — that Muhyiddin Arabi, it says. The Jews have steered people to superstitions in this way.

He speaks of these dimensions in his books. That's why I asked, he says. Muhyiddin Arabi wouldn't say such a thing. Hodja, may Allah give you health and long life. how will we recognise the great person who will come after you? — When John (peace be upon him) was in prison, they say to him: someone who speaks like you has come. And John says: praise be to Allah, my namesake has come, he says — about Jesus. After me too, people who speak like me will emerge — a person will emerge; not people, a person will emerge. He too is the 8th. Kutbu'l-Aktab; and for him too, not much time is left anyway. Is he in Turkey, will we be able to follow him? I'm curious. That, Allah knows best; we don't speak of something we don't know like that, but he too will appear soon, within 40–50 years. Yes.

It won't take that long. Even sooner.

Now there's nothing else. We're ending our lesson here. Stay well, may you be in Allah's care. Lillahi Teâlâ. Fatiha.

Amin.