Talk of 18 January 2025

But he has written, see.

Where does this start? It starts there. Sinan Misafir.

Sinan Misafir asks a question. "Hodja, you just explained the topic of gold; for women who have gold, does the zakat on gold change according to the madhhabs? That is, in the Shafi'i madhhab it is said that women don't pay zakat on gold; what is the truth of this, Hodja? I kiss your hands. Are the four madhhabs true? True, the four madhhabs: Hanafi, Hanbali, Maliki, Shafi'i. Now, Allah Almighty, making no distinction among His servants, e leysallahu bi-ahkemi'l-hâkimîn, Allah who is the judge of judges, would He say among His servants: they split into madhhabs, this one pays, that one doesn't? Wouldn't that be injustice?"

Worldly desire has blinded people's eyes, and just as some people in the world worship money, goods and property, they too, while saying "I am a Muslim", have probably begun to worship the gold and goods in their hands.

Don't believe such nonsense. Ruling over people with Allah's justice... That is, if our Lord made a distinction among people, if the four madhhabs are true, and in this made a distinction like "this one pays, that one doesn't", it would be ascribing that to our Lord. We would be impairing Allah's justice. Yes.

Misafir: "Sir, I meant this. Here it says that because Moses (peace be upon him)... such words were spoken and such a deed was done, they incurred wrath, it says. Allah Almighty, glorious is His majesty, then says that their incurring this wrath was because they denied the verses and killed their prophets. Here a question forms in my mind. For which of these two reasons did the people of Israel incur wrath?" Now here, it says something like this at the start. "Such people spoke such words", this: "I meant", "spoke such words" — which words were spoken? Your question is missing the reference. Fine, we now roughly understand what he's saying, don't we?

"Saying it like this," he says. Saying what? You show the verse like this. Then you say it.

"Because they did such a deed." What deed did they do? Because they denied Moses? Because they did (?) with the gold? Your question just isn't clear.

In Surah Al-Baqarah, verse 65. In 61. Verses 60–61: "And when you said: O Moses, we will not put up with this kind of food. So pray to your Lord for us, from what the earth grows, from its vegetables, its squash, its (?)" — and so on, it describes. And he says (?), he says. "Do you want to exchange it for things that stink?" he says. Upon this he says: what you want is in such a place, he says. "Go," he says. They go there. Allah Almighty gives them a disease there. They die off amid sores and wounds. What does this have to do with the Jews being cursed? Now let's look at the other one: what does it say?

They don't state the verses correctly. That is, they don't state the words correctly.

"Allah Almighty then says that their incurring this wrath was because they denied the verses and killed their prophets." There, the verses — that is a separate question too. After that: "you want an exchange". "Then go down to a city; surely there is what you asked for there," he said. Humiliation and poverty were laid on them, and they incurred complete wrath from Allah. That is, they died off amid sores and wounds. This was because they denied Allah's verses and unjustly killed the prophet; yes, because they rebelled and went too far — they had already incurred punishment. They denied the prophet.

When the prophet went to Mount Sinai to speak with Allah Almighty, the Samiri collects the gold and makes a calf out of it there. That calf, let me tell you, when it came, everyone believes in that calf. "This is your god," he says. "Moses went to the wrong place," he says. The Samiri. In this case, because they denied, because they denied their prophet, punishment comes down on those who go to that city. Or does punishment come down on those who stayed with Moses? Indeed, they then return to Islam again, to Moses. And the other one, their being cursed, is because they killed their prophets. The Jews.

Mehmet.

"A question like this arises: for which of these two reasons did the people of Israel incur wrath?" Now here there is some very deep knowledge involved. If you don't know those parts, you tie it only to such causes. These people had rebelled against Allah Almighty before. Where? In Surah Al-A'raf, verse 72. These are rebellious people anyway. Otherwise, Allah Almighty did not immediately bring wrath on anyone on earth for what they did. Look what the verse says. "If you were seized at once for the mistakes you made, not a single creature moving on earth would remain," it says. Now this question of yours goes against this verse.

But earlier, in Surah Al-A'raf, verse 172, when Allah Almighty made a covenant with people, these denied there. When they came to earth and did the same thing... Man came to earth to prove what kind of person he is. And Allah Almighty brings wrath on them. Not on all of them — on those who rebel.

"Hodja, about the month of the birth of Jesus (peace be upon him), as a sign, in Surah Maryam, verse 25, starting from the phrase 'fresh dates' in the verse, they say: whenever the date palms on the east side of Masjid al-Aqsa give fresh dates, it is one of those months. Is that right, Hodja? May Allah be pleased with you," he says.

It is right. Because when the labour pains came, Allah Almighty says: O Mary, the tree, toward yourself, pull it, shake it, and the dates fall. Now these parts are right, but neither the month nor the day concerns me.

These are not exactly known in history. Some say December 23, some say December 25, some say the 21st. It concerns neither me nor us. The part that concerns us is this. Jesus is still alive. He will come together with the Mahdi, as a helper to the Mahdi. All the prophets are on the religion of Islam, the fitra, anyway. Together they will spread the religion of Islam again. This is what concerns us. When will he come? That too, Allah knows best. Its date is hidden, just as the date of the Day of Judgement is hidden. But it is near. Now people have forgotten the duties they are to do. They have plunged into matters that are none of their business.

My duty is to pray my prayer, keep my fast, go on hajj if I have the money. To feed the poor and needy. To remember Allah Almighty. To give charity as much as one can.

Busy yourself with these! Try to reform your nafs with these! Reduce your love of the world. Invest in the hereafter. (?) your concern with matters that are none of your business. It is written in the Quran. The dates fall down onto her. She eats fresh dates from it. In which month does that tree give dates? Did it give dates in December? Or did Allah Almighty create a miracle, making dates, fresh dates, grow on that tree and rain them down on her? This too is a miracle. Because in December there is no... there are no dates. What business do you have with this? These are the traps of Satan. Truly a trap of Satan.

It's none of your business. (?) matters. That is, matters that don't count in your reckoning. Ask me: what is the meaning of this verse? What is this hadith, this verse; is it so or not? "Sir, we have such a problem. What is the reason for it?"

Neither history, nor — let me say it beforehand — of a certain writing, with no practical bearing, la gaybillah, a knowledge that Allah knows, he asks us about it.

This is how Satan prods a person, with your faith; you know too that there are no dates in December. If they say December 21st, 23rd, 25th — some even call it Christmas, bring in New Year, pinning it on Jesus, and live out their filth; there was a Christmas figure who handed out money to children, handed out sweets, gave presents. Look: people who, for some money, some sweets, lean that way and turn their backs on Allah.

"What is the hifz prayer?" he asks. "And when is it prayed? I kiss your blessed hands." This is the first time I've heard of a so-called hifz prayer. Is there a hifz prayer too? Have you heard of it? When I read the question just now, I looked it up.

"With the aim of (?) forgetfulness." They always make these things up.

People make them up. "If you do this, if you recite this much, you will see this." These are all Jewish games.

Forgetfulness is something that appears at every age. More so in old age. This is called (?) disease. It's normal. Some get it, some don't. Now, if the hifz prayer were that important compared to the prayer, people should drop the prayer and pray the hifz prayer so they don't forget.

Where do they find these things?

So they mix things up. That is, if we said like other hodjas, "yes, the hifz prayer goes like this", this (?) only. They're only asking to test us. Probably. Yes. Ask a question so that people learn too.

"Hodja, peace be upon you." And upon you be peace. "The Mahdi and the Messiah in the world... At the times when the Mahdi and the Messiah will hold dominion in the world, when the Mahdi and the Messiah first say 'I am the Mahdi' and 'the Messiah', will the support they get be through popular movements, a struggle waged against states?"

The Mahdi is not a struggle against states. Jesus, at a certain time... they are still waiting. They (?) there too. They're bringing horses.

He will descend from there, at Masjid al-Aqsa. He will come and, from the Prophet, Islam — he will spread it.

Those who follow him will become Muslims. Exactly. Allah Almighty (?) — as when Allah Almighty said "I am your Lord", those who parted there will part here in the same way. Otherwise all of them would follow the Mahdi. And for those who don't, there will be war between states. Yes, there is war between states. How is there war? "Keep horses," Allah Almighty says in the verse. Now the Mahdi will come anyway at the time when weapons don't fire. That is, when we say the time when weapons don't fire: when the sun's ultraviolet rays erase the (?) at the North Pole, they won't be able to strike with satellites, missiles and such.

It will start again with horse and sword. In that case, of course, the non-Muslims will again attack the Muslims. Which state will attack, which people will attack, and why they will attack — these depend on people's destinies. We can't know destiny. It depends on the situation of those states. Whatever I told you would be a lie. Whatever people told you would be a lie.

Don't believe it. Yes.

"Because against this capitalist system, the unbelieving states that have taken over the world with the system will oppose it. Or will it be states developing in opposition to these states, or developed, then completed — against the states, the developing thing will then have completed its development — states that will be completed?" It will be. Look, let me put it to you this way. Then technology will end.

Everything — when weapons reach the point of not firing, technology is over. It will fall back to the old state. To the old state. That is, sword warfare.

They will attack one another that way again. Maybe pistols and the like will work, but your guided bullets, your missiles and so on will be done away with. In that case what do they say? The wolf and the lamb will graze side by side; the Mahdi, together with Jesus, will raise Islam high. What does that mean? The lamb and the wolf will graze side by side. That is, the unbeliever with Islam's justice — Allah's justice will spread, and they will live among themselves like brothers. Then Jesus and the Mahdi will both die. The third time, the Mahdi will die. The world will live forty more years. It will rush to its end. That's the situation.

The rest is all stories.

Those popular movements, systems — he says that by today's way of thinking.

But whether there was a popular movement or not, that isn't important. What's important is the Mahdi and Jesus spreading Islam on earth again. Of course not to everyone, to those for whom it is destined. If their covenant is good, if they gave a covenant for a good destiny, they will become Muslims too. The others will fall silent before the strength of Islam. In that case, it says, the wolves and the lamb will graze side by side. That is, the unbelievers will get along with the Muslims like brothers. And they will live this way for forty years. "Will this situation then turn into (?) killing? Or will they kill one another?" It can. How, Allah knows best.

Anything else? Which verse of Surah Al-A'raf?

Yunus, Yunus, Surah Yunus 103. verse. Al-A'raf, which page is this? 209, 209? 195. We've reached it already. Yunus 103? Let's see what it says in verse 100. 69, 103. "Then We save Our prophets and likewise those who believe. We will save the believers as a duty upon Us," it says. What did you ask about here? "We save the prophets and likewise those who believe." Look now. "Then We save Our prophets and likewise those who believe." Who are these, "those who likewise believe"? The believers. The believers. Not Muslims. Because even a Muslim among them perishes. Those who don't speak up. "They are like them too," it says.

"As a duty upon the believers, upon Us, We will save," it says, the believers.

In Surah Al-Fajr too, 27–28, 29, 30, in the verses: "O soul that has come to rest, pleased with your Lord, enter among My servants, enter My Paradise" — the people He says this to, those who follow their prophets, are the believers. Amid that filth, the believers don't go along with them. If destruction came upon them, Allah Almighty takes His prophet out of there, and the believers who follow him don't abandon their prophet. Together with him they leave that filth, and that town is destroyed. Now look what it says. Let's read this part again. 103. "Then We save Our prophets and likewise those who believe" — what is "likewise"? Those devoted from the heart.

The believers. Those who submit to Allah. And there's also a verse: for women, it says, they never uncover their heads. Yes. And their way of life too: covering their heads, their collars, putting it over (?), being covered down to their feet. In this case Allah Almighty has distinguished between Islam and the believer. The believer is in the fourth state of the nafs. Having passed through nafs-i ammara, nafs-i lawwama, nafs-i mulhima, rising to nafs-i mutmainna, a person who has looked upon and received his Lord's manifestations. The prophets are righteous servants too. The believers are close to the righteous servants.

Allah Almighty is pleased with them. And they are servants who are pleased with Allah. And although they are not prophets, those close to the prophet — look what it says — "We have taken it as a duty upon Us," it says. "Because they are devoted to Us from the heart," it says. Yes. Is there anything else? "Establish the prayer properly", as you found it — the verse. Let's read it. You're right, there is such a verse, but now it would be better to read it from the beginning, actually. If you've said the shahada, let's start from the beginning. If you've found it, say it. Surah Al-Baqarah, verse 110. Look, 104, 105.

110: "Establish the prayer, give the zakat. Whatever good you send ahead for yourselves you will find with Allah. Surely Allah sees what you do (?)." This isn't it. It says "establish the prayer" here, but it would be in Al-Anfal. This isn't it. Now it would be better if we read the verse fully. A, B, C, D, E. In Al-Anfal 176, in 177,

154, 172, 173, 174, 177. Al-Anfal is which? 3? "They are those who establish their prayers properly and spend in Allah's way from what We have provided them." Now here, you pray, Ahmet and Mehmet also pray. One shops while he prays. He both prays and shops. And another prays remembering his Lord, as if standing before Him. This is what it means by praying properly. That is, you are before your Lord. You recite His verses. You ask Him for things. Or you affirm, yes, what He has said. That is, praying your prayer knowing this. "Guard the middle prayer," it says this time, about prayer. If you go further, that is, if you rise by degrees, you pray in the very presence of Allah Almighty, speaking with Him.

You both recite and pray intimately to Allah Almighty. And Allah loves His servant so much that He says: say it, I will give you what you say. Say it. But people in love with Allah want neither the world nor Paradise, nor their (?). This couplet of Yunus Emre explains it: "What they call Paradise, Paradise: a few youths, a few houris. Give it to whoever wants it; I need You, You," he says. They want nothing at all but Allah. They ask not to be separated from His Essence. "Hodja, have you prayed like that?" I have. That is the middle prayer. Yes. That is "establish the prayer properly". What is prayer? Being in Allah's presence.

Then how does one establish it properly? Not by wandering around the market. Yes.

Another question — is anyone asking?

Ask. Is there one? It came. Who is this?

Let's refresh and see. Let's refresh.

It came. this wasn't it, here. "In wars like the Cyprus War and the Korean War, to wars, some saintly figures who lived centuries ago came and helped our soldiers, it is written in some books. In reality, do these saintly figures come to these wars bodily? Or, being spirits that have gained power, can they come in spirit? Thank you for your answer," he says. Now look, my child. These are martyrs. Martyrs help Islamic armies in distress. In the Korean War too. Many of our Muslim soldiers fought there. Against the Chinese. There too, many helped them. From the martyrs. In the Cyprus operation likewise, martyrs who helped were there. For example, in one of the planes the pilot looks, behind him is someone (?), he says. "Bomb that spot." "There's a Turkish flag there," he says.

"They put it there out of fear," he says. "Bomb there," he says. He bombs it. "Who are you?" "I am Sultan Şeyhmus," he says. Sultan Şeyhmus is in Diyarbakır, on the road to Mardin. "I'll be waiting for you," he says. "And my mother (?)," he says. I am a witness to this. A living witness. I was in Diyarbakır. He said, "I'm going to Sultan Şeyhmus." We thought he was going on a visit. We said, go. He comes back, his face completely pale. "Sultan (?) (?)," he says, oh he says. Yes. Now, are these bodily? Or spiritual?

Let me tell you just this much. The jinn: Allah Almighty says, "min mâricin min nâr", We created them from a pure fire. These can appear to you whenever they want. They can appear as a body.

And our spirits, after passing to the hereafter, have left the body. Since it doesn't enter a body again: "They ask you about the spirit; say, only a little knowledge of it has been given," it says. Since the spirit (?) is stronger than the jinn created from a pure fire, it too, bodiless, can be seen wherever it wants, in whatever form it wants.

Yes.

"There are fourteen (?) mentioned in the Quran," he says. Prostration of forgetfulness.

Yes, prostration. Prostration: now, when the verse is recited you must go into prostration at once; while praying, when the imam recites it, you say Allahu Akbar at once and go into prostration. After saying it three times in prostration, you continue from where you left off. Now you are reading through the Quran. Say you recited the prostration of forgetfulness.

If your place is suitable, you do your prostration right away. If your place isn't suitable, you do it when you finish the page. If you've reached the end of the page, if you don't forget, you do it at the end of the page too. It doesn't matter. But say you forgot there too. When you remember, you do the prostration. Prostration of forgetfulness? Prostration of recitation? Prostration of recitation. Yes. The prostration of forgetfulness is in prayer. In prayer. The one in prayer. In prayer. Prostration of forgetfulness. For example, you are praying. In the third rak'a you said: I'm praying my fourth rak'a — my second rak'a I'm praying, or my third rak'a — I got confused, I said I'm praying the fourth rak'a, and I gave salam after three rak'as.

This is the prostration for error, the prostration of forgetfulness. Then again you give salam to your right, only to your right. They gave salam to both sides — if you gave it to both sides you leave the prayer, that's wrong. You give salam to one side only. Again you say Allahu Akbar and go into prostration. Again you recite the Tahiyyat, Allahumma salli, Allahumma barik. You give salam. Your prayer is accepted as four rak'as. That is, say you prayed four rak'as and this time: did I pray three or did I pray four? You took it as three rak'as, one rak'a more (?), so it became five (?). Again you do the prostration of forgetfulness.

If this happens to you often, the Prophet (peace be upon him) says this in his hadith: "If this keeps happening to you often, whichever passes through your heart, accept that," he says, "and don't do the prostration of forgetfulness; give salam," he says. After a while this will lift from you. That error will lift from you. This is nothing but Satan (?) you there, taking your mind elsewhere and misleading you, nothing else. But the elderly, because there is some dementia, they get confused. For example, if you said: Hodja, do you get confused? Yes, I get confused too. What do I do? I put the prayer beads beside me.

When praying the tahajjud, it happens in the tahajjud too. I pray the night prayer two rak'as at a time. Two at a time. With two rak'as it doesn't happen either. Error. I pray two rak'as. I take one more bead from the prayer beads. I put it here. Again I pray two more rak'as. I take one more bead from the prayer beads. Something — I put it here, to one side. It works. Three, four: that's how you pray the tahajjud. How many rak'as will you pray? Then you pray the voluntary prayer. Four rak'as. Four rak'as in twos. That too: one bead from the beads to the other side, one more (?). The prayer ends. But doesn't it happen in the normal prayers?

It does. Rarely. Rarely. Then I do the prostration of forgetfulness. Because it's rare. Yes.

So that the prayer is completed. Now why? This part is important now. The prostration of forgetfulness too. Why do you pray it wrongly? He made four rak'as obligatory for you. Or He made three rak'as, the evening prayer, obligatory. Now here you pray three rak'as instead of four. Do the prostration of forgetfulness as much as you like. How is it accepted in Allah's sight? This part is very important. Allah Almighty created people among the forgetful. Because of this, people forget. If people weren't among the forgetful, the pains you suffered in the past would ruin your life. So you forget them and go on with a new life.

Then Allah created man fallible. The purpose of creating him fallible: they will fall short, and when they fall short, to Allah they will turn, and Allah Almighty will forgive them for that shortcoming. According to these verses, Allah Almighty accepts your prostration of forgetfulness. Yes. Because He created man that way. For man's good.

What does it say here?

Now there was one more answer. Where did it go?

Below, sir, below. Was this the prostration of forgetfulness one?

Look, here it says there are 14 prostrations of forgetfulness. 14 of this thing. Prostration of recitation. We explained that. We explained this too. We explained it, sir. We explained both. We explained the prostration of recitation. And we explained the prostration of forgetfulness. Well, these fourteen aren't prostrations of forgetfulness; they are prostrations of recitation. Now there's something here.

"Allah brings to guidance. You are not the one who brings to guidance. Is that right?" There was such a verse. But it's a wrongly interpreted verse. Yes. The one who brings to it is Allah. But here they ascribe qualities to Allah Almighty. That is: He brings those He loves, and those He doesn't love He leaves to themselves. This verse needs to be set right.

Only Allah brings to guidance. In any case, if it is in the person's own destiny, if to Allah Almighty he gave his covenant well — let's say in love and affection he gave his covenant to Allah Almighty, that is, with complete surrender his covenant he gave. These are the saints, righteous people. These struggle with their nafs while in the world. Struggle with the nafs. They pay no heed to Satan's (?). They rule by Allah's verses. They judge with justice. They always tell the truth. They deceive no one. They don't lie, they help people. They have such fine qualities. In this case, struggling with the nafs, they rise from nafs-i lawwama to nafs-i mulhima, they reach the gate of miracles.

If from there he doesn't look at it and continues, he rises to nafs-i mutmainna. There he becomes aware of Allah Almighty's manifestations. This is because of Allah Almighty's... his love and affection for Allah: Allah brings the person to the reward of his faithfulness on Allah's path — that's what it says. No one else can do anything about it. However upright you are, however high you rise, the station Allah will give you no one can give. Station belongs to Allah. But according to your qualities — since Allah is also just, since He is the judge of judges — everyone's love, passion and affection for Allah, and toward the world, with its greed, letting go of the world — and when I say letting go, I don't mean leaving it or such. Because he has his own responsibility.

He has responsibility for his children. While doing these, he will break the love of the world with his own selfish feelings. If you want the world, earn it a million times over. But its love won't be in your heart. In that heart there will be only one love. That is the love of Allah. Then you begin to rise. And Allah Almighty opens unveiling to you. He shows you from the realms of the hereafter too. He has you tour these realms too. He takes you through the seven heavens. He shows you even the barzakh realm where the spirits are. He shows you how they are taken from there too.

In return for your love and affection for Allah Almighty, your remembrance of Allah — in return for that. In this case, it is Allah Almighty who will bring man there. He is the one who will show those places. These are beyond a human's power and might. The verse must be interpreted properly. Yes. Allah brings to it, but the verse must be interpreted properly. We just can't find and render those verses in exact language. Arabic has no exact equivalent in Turkish. Yes.

"you are not the one who brings to guidance." True. But there is a message. In that message, a person's love and affection is between Allah and himself. In this case Allah Almighty, according to his love and affection, according to the worship he does, according to his remembrance, shows him the heavens layer by layer. Shows him the realm of the world. Opens it. And if his rank is high, from the verses He shows him from the verses. Explains them. Through inspiration. Now when I say Allah explained the verses to people, to their hearts, a person without knowledge thinks: this man has made (?) a prophet.

Look, a verse is one thing, inspiration another. Verses are the words Allah Almighty first gave His prophet. Inspiration is Allah Almighty giving what meaning the verse has to His servant's heart and guiding him.

Yes. Now, a small example. I say: give me a needle, I'll sew. You took the needle.

Or rather, you don't know what a needle is. But you know that sewing is done with a needle. I say, give me a needle. If you truly haven't fallen short in your worship, to a degree that gets the needle from its owner, He gives you the needle and you look: ah, there's a hole at the back of the needle. So it goes through here, and I'll sew this. Look, now you've learned. That's how He guides you. He shows you the inner face of the verses. He shows you the levels. Yes. But here man — submitting to Allah. This was settled in the first barzakh, at Elestü bi-Rabbiküm (?), in the covenant with Allah Almighty.

How does Allah Almighty know what all the living things that will come until the Day of Judgement will do? Because He programmed all of them except this human Himself, and people had themselves programmed according to their own wishes, and this world until the Day of Judgement is programmed. So no one can step outside that program. Everyone will live their own destiny.

Yes. Is there anything else here? There is, sir. Wait, let's see.

We read this part, the 14 (?) in the Quran.

"What is the prostration of forgetfulness, Hodja?" we asked. We read that. They're asking about Surah Al-Baqarah, verse 263. They're asking about Surah Al-Baqarah, verse 263. They're asking about verse 263. Surah Al Imran, Surah Al Imran. Al-Baqarah 182.

263? Yes, sir.

263, 263: "A kind and good word, and forgiving a fault, than charity followed by harm, is better. Allah is Rich, Forbearing," it says.

Allah Almighty loves people very much. That's why He gave one percent of His love to the world, and ninety- nine percent He kept for Himself for judging His servants in the hereafter. He did not create people free of error. People make mistakes, commit faults. So with a sweet word, it says, if you forgive his fault and win his heart, show it truly, it is more virtuous than charity, it says. If the few pennies you give in charity, in return, against some misfortunes He would send you, are a veil, this, in other kinds of events, helps you. For example, winning a person's heart, forgiving him his fault, seeing him off with sweet words, winning his heart strengthens your spirituality.

It opens up your provision. You find that things have come to you from where you didn't expect. That's why grudges and grief, these (?), drive people apart from one another. But a sweet word, a good manner, forgiving him binds people to one another. Allah Almighty's command is then fulfilled. Islam is a whole. It is brotherhood. A brother is obliged to win his brother's heart. Muslims cannot stay on bad terms. Three days at most. Whoever goes and makes peace gets the greatest reward. Yes. Here it says so. "A kind and good word, forgiving a fault, than charity followed by harm, is better," it says.

Now this charity, as I just said, against some of the misfortunes Allah Almighty sends people, light misfortunes, is a veil. Charity. So that harm, that charity. It counters it, it says. It is more virtuous than that, it says. That is, it is more virtuous than a harm that comes to you. It doesn't let harm reach you. It counters more than that. What did we say? It also opens up your provision. You know, actually He doesn't look into it much. He puts it forward. Since He knows what you will do — there is not a single living thing until the Day of Judgement whose doings We don't know. He sends you just such a person.

He raises your rank. He opens up and increases your provision. He has you given the reward of the good you did. The verse — these are programmed. Within the program. Yes.

"The spirit Allah gives is stronger than the jinn He creates from fire, it seems to me. Logically. But in support of this is there a verse? Could you explain?" he says. We said this just now, we said, while explaining the martyrs: He created it from fire.

The Creator is Allah. Küllü ruh, Allah Almighty. Surely the Creator, within His own being, does not create something stronger than Himself. That's why — that the spirit knows neither matter nor meaning, that it is very strong — He who created that spirit, within His own knowledge, creates the jinn. Within those frequencies. Of course the spirit is stronger. That's why there is no being stronger than humans. Strong. You'd say, Hodja, lions are strong. Not that kind of strength. Logically, by intellect, by will, by closeness to Allah, by resemblance, there is no being more honoured than man. Then of course, since he is honoured above the realms, he will be strong over the realms too.

The verse, he asks. "Is there a verse?" he says. Of course there's a verse. Küllü ruh, Allah Almighty. Of course strong. It describes His Essence. Allah Almighty says this in the verse: "Powerful and mighty," it says. Look there.

"One whose (?) are very powerful and mighty," it says. "He taught him," it says. The Prophet. Verse 7. Verse 7. Surah An-Najm. Look now, what does it say? "Is there a verse?" he says. How could there not be a verse? Which? 5 and 6. The Prophet. 457. 509.

Al-Qamar. Surah An-Najm. An-Najm Surah. Surah An-Najm, which verse (?)?

One moment. Surah An-Najm: "Allah, whose powers are very intense, taught him," it says. Now here, powers — "him, the one whose powers are very intense, Allah, taught." They call this Gabriel. They put Gabriel in Allah's place. The one whose powers are very intense is Allah. There is no being more intense, stronger than Him. Yes. That's why, because people don't know what Allah Almighty is, that is, küllü ruh, Allah Almighty. In man there is a part of it. That part — man as he appears, of flesh and bone, the form he appears in is not his spirit. He cannot see his spirit. It is within him. It has permeated every part of this body.

What does it say? "When you come into My presence with a driver" — who is the driver? (?) the body. That is, with the spirit, the driver drives the body. As bodies, we were created with a second creation. In Surah Al-Mu'minun, verse 14. There it says it: We turned you thus in a mother's womb, the flesh (?) We turned into a skeleton, covered them with flesh, then covered them with skin. It describes it, sir. "We created it as a second creation," it says. A second creation. So the first creation is spirit, nafs and (?). In the realm of Lahut He made a covenant with us like this. In Surah Al-A'raf, verse 172.

People cannot know that they are (?) of Allah Almighty. From a part of it He creates the Prophet (peace be upon him). From his part, the spirits of the prophets; from the prophets' spirits, the peoples' spirits He creates. However many people will come to the world, He creates them all. When Allah Almighty (?) "your Lord", there into three groups they split. (?) coming from one another.

(?), glad tidings to you.

(?), woe to you.

Now, in this case, Allah Almighty created people in balance with His Essence. Many people up to now have kept these matters closed. The reason they kept them closed: what you people understand in proportion to your intellect. Now people's intellects have come into play more. They want to learn the best, the finest of everything. So we are now slowly opening up these matters. For example, why did He send to the world us? Why He sent us into flesh and bone, sent us to the world: in Surah Ta-Ha, (?), how beautifully it says it. "If We had destroyed you with a punishment," it says, that is, we know, we agreed, you are for Hell, you are for Paradise.

Sir, "you said this," it says: "if You had sent us prophets and books, so we wouldn't fall into this lowly (?)." The secret here is that man was created in a way resembling Allah Almighty, and because man sees Allah Almighty as like himself, he doesn't believe in Him and waits for the Lord of his imagination. Just so you wouldn't say, "Had You sent me to a realm where Your Essence isn't seen, I would have worshipped You there" — that's why He created these realms. That is the secret here. The meaning of the verse is like that too. But those who don't know it interpret it in various ways. Yes.

Here there's a place like this.

Say thirty-eight. Verse one hundred seventeen.

I'm saying it.

But this isn't verse thirty-eight.

Yes. One hundred seventeen. "Could you interpret Surah Al Imran 117?" he says. "The case of what they spend in the life of this world: of a people who wronged themselves, whose crops a scorching wind strikes and destroys — it is like that. Allah did not wrong them. But they wronged themselves." Yes. Surah Al Imran, it's correct. Verse 117. Let's interpret these.

"Their case, the case of what they spend in the life of this world, is like that of a wind that strikes and ruins the crops of a people who wronged themselves, a scorching wind. Allah did not wrong them. But they wrong themselves," it says. Now Allah Almighty, for people's livelihood, for people to work, to earn, and with a good life to raise their family, children and responsibilities, set up this world. Now people who earn money in our time — I'm saying it to them anyway. Their eyes are never satisfied. They take more than their due. They steal. Sir, they swindle countless people. They pocket millions.

People who come to power steal to increase their oppression. Now, as far as we see in the newspapers, the Beşiktaş mayor, for 14 million, had clothes made for his friend. On the other side, they swallowed a fortune, and they were sent to prison. Now those prisons are another matter. People like this put Allah behind them, and these goods Allah provided for their livelihood and gave them to send capital to the hereafter, they spend on their own pleasure and enjoyment. With lust. They go to Kuşadası and the like. They go — where are they, those waterfront villas, there are places like that. Besides Kuşadası.

Antalya and those coasts. Exposed, naked. In this way, with a life Allah doesn't want, themselves — just like that wind, it says, scorches that crop, it says, they, it says, under that load of sin, it says, are scorched and scorched, and when they come, it says, We ask them. How beautifully it says it.

"They did not wrong Allah," it says, look. "is like the case of a scorching wind that strikes and destroys. Allah did not wrong them, them. But they were wronging themselves." And Allah says: be decent. Don't uncover your private parts. Be chaste. I created man honoured. If you seek honour, might and honour are with Allah. You both go and swindle people, and take money from there, rightfully or not, then go there and commit adultery with naked women. "Let me tell you, spend the money that way." Well, did Allah tell you this? Well, you have gone outside what Allah said. You have gone outside Islam. Islam isn't like that.

Say "I'm Islam, I'm a Muslim" as much as you like. A Muslim acts this way? The Muslim law: when one commits adultery with a woman — a married woman, any married person — when one commits adultery, its punishment is death, stoning. It is death by stoning. You are not living Islam. You have thrown yourself into a fire. This pleasure that you think is pleasure in this world is, in the hereafter, also fire. "We," it says, "did not punish you. I sent you to the world, there, as the most honoured, giving from My spirit. And you," it says, "acted this way, and contrary to (?), contrary to My command, in the world I sent you to, you forgot Me.

You lived off what I gave. Now your place is here," it says. "So I did not wrong you; you wronged your own self."

Five minutes more we can talk. Give it here. Let's look at the question, where is it? Here. They never managed to (?) this part.

"In cattle, the horns of newborn calves, after 3–5 days have passed, are burned; a calf whose horns were burned, after it is past 2 years, if there's no other defect, can it be a sacrifice?" Sir, that one we answered. The sacrificial animal's horns must be intact. That's how it is in the verse. They must not be broken. It must not be very scrawny. It must be able to walk to the place of slaughter. It must not be diseased. That is the custom. Animals whose horns are burned or broken are not valid as sacrifice.

There's a question here. "Could you interpret Surah An-Nur, verse 35?" Let's open it. Five hundred sixty-fifth, sixtieth (?). Three hundred sixty-five, probably. Let's see. Three hundred forty-one. Three hundred fifty-nine.

Three hundred fifty-three (?). This one. Three hundred fifty-three. Yes. Three hundred. Three hundred fifty-three.

Now, Surah An-Nur — a wrongly interpreted verse. Now look, let me read you the wrong one: "Allah is the light of the heavens and the earth," it says. "That light, the likeness of His light, is like a niche in which there is a lamp; that lamp is in a crystal globe; that globe is as if a pearl-like star, on which the shadows of east and west do not fall. As if it is lit from the oil that comes from the olive. Its oil would almost give colour even if no fire touched it. This is light upon light. Allah brings whom He wills to His light." Now this part is wrong. Allah does not bring whom He wills to His light.

Whoever wills reaches that light.

Such parables — Allah gives such parables. Allah knows everything.

Man continues his worship. He wants to draw near to Allah. And if it is in his destiny, Allah Almighty first puts His light into his heart.

This is what it describes here. You know the glass marbles children play with, glass marbles. Inside, sometimes there are lively, sparkling things. Star-like pieces like this. Exactly like that. I'm telling you because I saw it. Not without seeing. I saw it. This happens at the first stage of training. When first passing into the spiritual. And just like that, inside it star-like, sparkling lights shine like this. Like it says: a glass globe, meaning a round marble. Exactly round, like children's marbles. And where it says "(?) from olive oil": inside, like water, those stars turn within it.

It says neither the shadow of the east nor of the west falls on it. What does it mean? The sun rises in the east. He likened this to outward knowledge. And the sun sets in the west. To this He likened the inward. So this person of light, into whose heart We put Our light — of this person, neither outward knowledge, on what I gave him, on inward knowledge casts a shadow, nor falsehood, it says.

So according to this verse, knowledge is twofold. Outward knowledge and inward knowledge. But they deny inward knowledge. Not all of them; some deny it. And here is the proof of it. "Into the heart of the person into whose heart We put Our light, neither the shadow of the east nor the shadow of the west falls," it says. "Neither outward knowledge reaches him nor falsehood," it says.

That is light upon light. That is, within the knowledge Allah made known to him, with this light He opens his unveiling; he sees his surroundings more beautifully. Openness of unveiling. Light upon light. In one sense, We explain to his heart, by inspiration, the meanings of the verses. In another sense, by showing him, We train him. By showing.

"Hodja, you explain these, but have you seen them?" I was raised like this.

Ask me about any of the verses.

My Lord's mercy. Yes. I have no teacher in this world.

What else does it say? "Hodja, people's covenant with Allah, glorious is His majesty: in essence, we know that Allah, according to those people's wishes and desires, wrote a destiny for them" — he's right — "while making the covenant, did people know they were going to the world to prove themselves, to prove themselves?" They know they will be sent to the world. If they didn't know, they wouldn't long for those places anyway. He shows the continents. The lands, the states — He shows them. He shows the lives there. Era by era, like this. Whichever era, whichever time you want, you long for it. That longing of your heart — Allah who knows your secrets gives you such characters.

And your characters come (?) from your own wish. Allah gave no one a character of His own accord. Otherwise, as to people's own wishes and desires, Allah Almighty would say: you be like this. Whereas man doesn't want that. His life becomes poison to him. If He had given it to the unbeliever of His own wish, He would have done away with the unbelievers. He would have made them all Muslims.

"Did they know they were brought to prove themselves? If a person in any group that made the covenant, that is, a person who knows Allah and believes in Him — why wouldn't he want for himself a life amid provisions?" While making the covenant — Hodja, who told you he wouldn't want it? He does want it. For example, a man will be a director. He will employ people under him. He gives him those characters. He wants that. (?), the world feels foreign to a person anyway. He doesn't know what he'll do when he comes to the world. He has seen the life, but your mother, your father, which land, what you'll do, you don't know — but you'll come into some surroundings.

There's such a fear in you. Just as if left in a desolate forest, in a market of wild animals, not knowing what to do — that is your state. "In darknesses," it says. But when you come to the world, you see that Allah Almighty has sent people books, sent prophets, sent mother and father. He raises himself in that place. When you desired those people, that land, with those feelings of yours, be a director if you want, be a superior if you want — our Lord knows your stance toward Allah Almighty. If Muslims in the world had said "I won't be rich", all Muslims would live in poverty. Everyone lives according to their own wish.

But most in Islam: "Anyway, I'll return from here, I'll return. I need this," he says, and that's enough. "I need this," he says. Some don't want to come at all. Truly, they don't want to come. Right — then Allah Almighty says: "If I made you disabled, that is, in this state, if I let you see this, would you go?" "Ah, if You let me see that, I'll go." He surrenders it to Him. They come disabled. The blind likewise. Ask all the disabled: they are content with their state.

Because they asked for it themselves. Yes. If you don't see that realm, you can't understand these. "A person on the right side, that is, Allah, provisions — why wouldn't he want them," he says. "Why are those living in wealth but at the same time walking on Allah's path so few? Why wealth? Money. Fame and glory are generally with the unbelievers. May Allah be pleased with you." Oh, fame and glory — he doesn't know Allah anyway; Jesus is His son, he says. He calls Him father, he'll save him. Jesus. Or (?), what was it — it came to my mind. Ezra. Of the Jews. Ezra (peace be upon him) will save them.

Yet there is no one but Allah who will pass judgement. Now in this case they are in worldly amusement. Because their popes have deceived them very well too. He even hands out the key to Paradise. He sells Paradise too. In this case they do what they do. Yet Allah the Creator sent books to all people according to the time. Whenever He sent a book, He wanted people to believe in that prophet, that book. After the Gospel comes the Quran. But because people like denying Allah Almighty and living as unbelievers, living outside the religion of Islam, they don't believe in Islam; he doesn't follow it, and because he doesn't follow it, apart from Allah, in Jesus and our Mother Mary he trusts. Of course, in the hereafter with Allah there is neither a (?) nor a likeness — and when I say likeness, I mean someone who will interpret for Him, a person who possesses that knowledge — and that only Allah's word will be valid, we prove with this saying.

I say: the word that comes from between Allah Almighty's two lips. It does not turn back. What does this mean? No one else's word has any effect over His word. And even if it is someone you love, among the people whose mercy Allah Almighty has cut off — even if it is one's mother, even one's father — having gone to Paradise, if Allah has cut off His mercy from one's mother, father, relative, they all move away from him, and there they are without anyone and alone; they remain so. It's like that in the verse too. To Hell.

What does it say here?

"Why are those who go on Allah's path so few?" it says. Sir, because they didn't choose the world; but in the world some people: let me be a factory owner, let me be the owner of (?), let me manage this — there are those wishes, those wishes see it, because there he lives his life that way, and they rise up to there. That is, a person doesn't become a director by chance, a person doesn't become a factory owner by chance; there he wants that management, he has the wish for it. Characters are given accordingly. According to those characters, they head toward it. Yes. Is there another question there?

One short question. Where?

Surah Al-Baqarah 263.

"Hodja," he says, "what is the hajat prayer? Can one pray the hajat prayer with the intention of becoming a hafiz?" Do whatever you do. In your destiny, sir — never mind the hajat prayer, pray whatever prayer you like. Yes. If you won't be able to become a hafiz, one day you'll get fed up. "Why am I bothering?" you'll say. You'll up and leave. If a person could become a hafiz through the hajat prayer, through the hajat prayer, then everyone should pray this hajat prayer and become a hafiz. There's no such thing. What is hajat? You ask for a need of yours. Within that need, you pray. "O Allah, grant me this." "If it is good for me," you say, that too: "if it is good for me." You pray your prayer, that's enough.

My Lord shows it to you in a dream. Good, not good, whatever it is. Sir, (?). "I'll pray this hajat prayer. I'll become a hafiz. I'll pray the hajat prayer. Let me tell you, I'll become rich. Or I'll become a property owner." There's no such thing. The hajat prayer: to tell your Lord your (?), together with the (?) prayer, more beautifully, you pray your prayer. This is, in a way, like the istikhara prayer. In fact, (?) the hajat prayer; istikhara too is like the hajat prayer. (?) If my Lord shows you, He shows you. If He doesn't show you, you keep at it. And finally one day Allah Almighty shows you your need.

If you are going to receive it, you'll be glad. If it's not for you, He shows that too. And He puts a coldness toward it in your heart, so that it cools. Allah loves (?).

We're ending our lesson. Stay well. Be entrusted to Allah. Lillahi Teala'l-Fatiha.