Talk of 21 January 2025

In the name of Allah, the Most Gracious, the Most Merciful.

Yes. (?)

Fatma Çelebi. Peace be upon you, sir. Could you give information about organ donation? May Allah be pleased with you, she says. Hodja, during people's (?) covenant with Allah, Allah, according to those people's wishes and desires, wrote a destiny for each of them — this we know. When people made the covenant, to prove themselves in the world — did they know they were going? If any person who made the covenant, in the right-hand group, that is, a person who knows Allah and believes in Him, why, himself living among (?) a — what is this? What is this (?)?

English came up here — into Turkish how will we translate it?

It's closing. Let's translate it into Turkish. Let's see what it says. Is it translated here?

This is what came.

It says add language? Shall we add a language?

Where is Turkish? Further down. Further down. No, it doesn't scroll.

From here?

Turkish, look.

Okay. Okay, where do we say it? Let's close this from here.

Start broadcast. What was that? Here how many questions are there?

(?) — we read these. Okay.

(?) We read this part too. A guest says, Hodja — let's look at this guest's question.

Put that over there. Let me close that.

Look, it came again.

Now, Hodja, during people's covenant with Allah, Exalted is His Majesty, we know that Allah, according to those people's wishes and desires, wrote a destiny for each of them. When people made the covenant, to prove themselves in the world — did they know they were going?

Now, even if we explained this event to you a million times, you still wouldn't stop asking questions.

How did the covenant happen? According to what did Allah Almighty write a person's destiny? He shows you the times. How many times have we explained the times? He shows the times. In which time do you want to go? He leaves you to your own will. You say, I will go in that time, in this time. You have all your feelings. Allah, who knows the secrets of those feelings, of hearts, writes your destiny. It's that simple. Of course he knows he will go here. He knows what he will do, too. He is within those desires. Those desires are worked into him just as they are. Otherwise Allah does not write anything for anyone by His own wish, like I will do this to them, I will do that to them.

Every person, by his own wishes and desires, has his own destiny programmed for himself. Yes. Let's see what else it says. Even if we explained this a hundred thousand times, you couldn't get on top of it. At least ask me about the verses and gain some knowledge. Without seeing this, you understand this much. You understand as much as you can, that is. Then something else comes up. That too, within what I explained. Yes.

People — did they know they were going to prove themselves? If any person who made the covenant, in the (?) group, that is, a person who knows Allah and believes in Him, why would he not want a life lived within his own provisions when making the covenant, it asks. Now, what is your feeling there? You will go to the world; according to your own character, your own understanding, Allah Almighty writes your destiny for you. For example, you will go here, but what will you do here? You say, let me live here like this. Because you are a guest; you will come here and go back. This is not a permanent place for you, that you would keep asking Allah, give me this place so I can live here. You come here as a guest.

And some (?) the world: what will I do, I wonder, whom will I go to, what will I do there? Everyone's feelings are different. People aren't robots, to be granted the same feelings. Understand? Everyone has his own wishes and desires. Then, since that's so, why didn't you ask to be a billionaire? Your own wish is that way. You are living a life you desired. And Allah brings what you desired before you. With the good you do (?), you earn reward and sin. Yes.

you wouldn't want why is the number of those who live in wealth but at the same time walk in the way of Allah so small? why are wealth, money, glory and fame generally with the unbelievers? May Allah be pleased with you, what do you say to this — the asker will ask something else. He didn't believe in Allah — the unbeliever; the unbeliever's paradise is this world, his life is this; they don't even believe they will be raised after death; in fact they don't recognize Jesus as a prophet until they die; they don't believe in Jesus either until they die, it says; and while dying, out of fear, there's a kind of belief like, if such a thing exists, if it does, may it save me.

We, however, are people who have truly believed in Allah. We know we are guests in the world, too. Whatever each person's own wish and desire, his feeling at that moment in the world, Allah Almighty, since He knows the secret of that feeling in his heart, accordingly his destiny, his nature, He gives to him.

The rich — most of the rich, too, live in their own pleasure and enjoyment. Do they remember Allah? If the rich had attained the blessing of wealth — that is, its blessing is spending it in the way of Allah. Today the Arabs have billions, trillions, quadrillions of dollars in America. Dollars. If they gave these fitras, if they gave their zakat, not a single poor person would remain in Islam. So everyone will live out his own nature. He'll say I'm of Islam, he'll say I'm a Muslim, but his Muslimness is only that much. That's how he'll prove himself. Yes. We Muslims value the world as much as is needed.

What I'm saying is a verse. Value the world as much as is needed. How would you find that so? Now, why as much as needed? I created you in the guise of a body a second time? Oh, these are very deep matters. My son, for you to understand this you need knowledge. You need to start a school from the beginning. Should I explain this to you here? Yes. There is a second creation. The body. Clothed in the guise of a body. Why are you (?) — what came before you? In the realm of Lahut, we are spirit, nafs and life. You will know these. You will ask these questions that way. Or you will come here and learn.

Even if I explained this to you here for days, you couldn't finish it. But I'll cut it short for you, sentence by sentence. Sentence by sentence. He created you in a second creation. Clothed in the guise of a body. He sent you to the visible realm. He will call you to account for what you did in the visible realm. You have a responsibility. He has placed a responsibility on you. What is it? You will have a family and children, or while earning your living, what kind of person you are, you will prove. Surah Ta-Ha, verse 134. We already explained the meanings there.

These are deep words. Why did that one become rich? Why did this one become poor? Everyone by his own wishes and desires. I'm putting it briefly. Everyone lives the nature that corresponds to his own wishes and desires. There are two minds in a person. One mind in the spirit that we call akl-ı maad, and one mind in the body. The mind we call akl-ı maat. The mind we call akl-ı maad: in the realm of Lahut, when we were Allah Almighty's spirit, nafs and life, it is the mind we used in knowing and not knowing. And the mind we call akl-ı maaş is, when we come into the world, the one that will secure our living, a mind.

The differences between these two: the body's being outward, the other one's, sir, being spiritual. You must know the knowledge of all these, so that you truly believe in these questions. Whatever I explain to you here, it's still incomplete. You'll ask me another question. Whatever I explain, you'll ask another question. Yes, so be it. You need to learn these sciences here. Now you've come without learning alif and ba, and you're asking me about the last letter of the alphabet. Yes.

Fatma Çelebi says: Peace be upon you, sir. About organ donation, could you give a donation? Could you give information? May Allah be pleased with you, she says. Even though our religion doesn't say, you, so-and-so, give such-and-such an organ, still, from some verses, as we are inspired by the verses, it says, whoever saves one life is as if he saved thousands of lives. If a person in a traffic accident, or with his organs intact, has himself died, in an accident here or there, sir, by giving his organs to someone else, people find life. What does this show? Since it says your lifespan is neither an hour ahead nor an hour back, then, let's say, for so-and-so they do a heart transplant now; by fitting the heart, the person will live as long as his number of breaths.

And the one who died will have been the means for that. Otherwise it's not that person who keeps him alive. He still has breaths left to live. He has not yet completed himself. That is, he hasn't completed what kind of person he is. And up to that number of breaths he will complete what kind of person he is. Ahmet's death will be life for Mehmet. This. But, but the question our child Çelebi asked is this. She couldn't convey the full question here. A person, she says, had a traffic accident, went into a coma, she says. Went into a vegetative state, she says. Can you, she says, kill this one while alive, sir, and take his organs, she says.

No one can give a fatwa on such a matter. A soul that has not departed has life. You cannot know. Therefore that person who has gone into a coma, into a vegetative state, dies only after he dies. If he dies, his (?), that is, whoever is responsible for him, his mother, father, child, wife, or husband, whatever. You know, if his organs are intact, they say, give us this kidney, or his heart, or from here — would you permit us, when they say that, the responsible person called (?) says, okay, whatever you want, to bring him to life, to save the other one, here, take this too, he says. Or if he wishes, he doesn't give it.

Or if he wishes, he doesn't give it. No one can take it from him by force, and in this situation, the organ of a person who hasn't died, before he dies, no one can take, and no one can give a fatwa for it, only after death. This let me (?) the whole question our child wanted to ask us; then before he dies, his organs can be taken, saying that — the name of that office I will not give. They said it can be taken. It can be taken. No one, before dying, is in a position to give anyone (?). And in our religion this is suicide, (?). It is slaughter.

In this respect, only after the person dies does his owner or (?) the one responsible, if he wishes, make the donation, or if he wishes, not. Ask.

(?), sir. Say I say — take me, for example: After I die, my kidneys, my heart, from the sound parts, you may take them and give them to others.

He gives, he will give. He gives as he wishes. While alive, the person gives it himself. But that doesn't kill him, look. If the person would die, they don't take his kidney anyway. He will live with a single kidney. And this one — if the situation is that he will live with a single kidney, they take your kidney. Yes.

Then, if we go further to the root of the matter, no person's organ, with any other person's organ, is compatible. The body's immunity doesn't accept it. They try to make it accept it with lots of drugs. Isn't that so? Yes. Did you know about this too? No.

Say. Is there anything else here? Let me look.

Could you open Surah Al-Isra (17), verse 110, sir? I kiss your blessed hands with respect. Say: call Him Allah or call Him Rahman. Whichever you call, it's fine. For the most beautiful names belong to Him. In prayer, do not recite loudly, nor make your voice too low. Take a way between the two. What is this guest of ours saying? Could you open the verse, it says. Now. Surah Al-Isra, which verse? It was on a page, let me look, Surah Al-Isra. Here, I passed it just now.

(?) Yes, I found it. Verse 110.

99-101, 110. Say, call Him Allah or call Him Rahman. Now, the question beneath this, actually it opens the verse. That is, it opens the meaning of the verse. What does it say now? Say: whether we call Him Allah or you call Him Rahman, whichever you call, it's fine. For the most beautiful names belong to Him.

Now Allah Almighty said He gave to man from His spirit. (?) And because He gave from His spirit, He created him honoured above the worlds and in the most beautiful forms. I created man in the most beautiful form, He says. Compared to what? Compared to created beings. Because He gave a part of His essence. Then He says, the most beautiful forms are Mine too. The most beautiful attributes are Mine too, He says. So Allah Almighty has 99 — some say one, but 99 — names. And one of them is the Ism-i Azam. Say Rahman, or say Rahim, or say Allah, or say my Lord. That is, since the most beautiful attributes belong to Allah, you may remember Allah with them, it says.

How beautiful. Because 99 attributes. That is, the Greatest Name, (?). Now we continue here.

For the most beautiful names belong to Him, it says. Look. The most beautiful names belong to Him. Whichever of His most beautiful names you call Him by?

Do not recite loudly in your prayer. Nor make your voice too low in it. Take a way between the two, it says. Now, there are prayers recited aloud. There are prayers recited silently. Now when it says don't recite loudly, here a subtler matter comes up. This Quran is all written in meter. It's written with rules. If you recite this rule shouting and shouting, you'll break its rules.

Don't raise your voices too much. The ugliest of voices is the donkey's voice, it says.

And there's a hadith of the Prophet too. Don't recite the Quran with taghanni, he says. What is taghanni? Reciting while shouting it out. Shouting. That hadith corresponds to this verse. Don't recite with taghanni, he says. And, sir, your voice, he says, don't lower it too much either. That is, so that your ear can hear your voice. If you're leading the prayer, so that the people there can hear. Recite slowly and according to its rules, he says. Yes.

Do not recite loudly in your prayer. Nor make your voice too low in it. Take a way between the two, it says. Yes. Because if you recite silently, the rules you can't really grasp. Or you can't be moved. But when you recite the Quran with a soft voice, giving yourself to your Lord, another feeling comes to a person there. And truly (?) comes to a person in the face of Allah's verses. He says it like this to make you live that character, those feelings. In everything Allah, our Lord, says, there is wisdom.

If people live it, they will know these wisdoms. Yes.

Our Hodja will answer our questions at 7 p.m., it says. We answered your questions. If anyone is listening to us, we answered their questions. If no one is listening, it's listened to on the internet, from the, um. They take this, don't they? They listen.

Has it come? Let's refresh from here and see. Are there questions?

Yes. Where are those questions? There must be quite a few questions. We (?) here. Now here a guest says. Hodja, peace be upon you. And peace be upon you.

In part of verse five of Surah Al-Mumtahanah, it says: Allah, do not make us a trial for the unbelievers. Could you explain its meaning? In advance, may Allah be pleased with you.

Surah Al-Mumtahanah, verse five. Find it, let's see.

Now let this stay. I'll look at a place here.

Now,

that question of hers comes up in the last verse of Surah Al-Baqarah, Amana-r-Rasul, at the end. But first, did you say 548? Let's read 548. Then 48 too. On the page, the end of Amana-r-Rasul says, help us against the unbelieving peoples, to Allah Almighty. The same verses correspond to each other more or less. Now 536 548. Which verse, it says? Verse five. What does it say? Our Lord, do not make us a trial for those who disbelieve, it says. Now, we have already made a covenant with Allah Almighty.

For the unbelievers, it says: do not make us a trial for those who disbelieve. That is, this also supports this verse. Let's open here.

Yes. We do not load onto your back a burden you cannot bear, He says. A burden you cannot bear. With the states of the unbelievers that they have done by their own wishes and desires, us, with the states shaped by their, sir, power, do not test us, it says, to Allah Almighty. Look, it says, do not make us a trial for those who disbelieve. You know, in what they live with their own states, for them to prove what kind of people they are, actual deeds are put before them, sir, and they prove what kind of people they are to themselves, right? Us, it says, with the evils they did, it says, giving that evil to us, and us, together with them, do not test, it says.

We are already far from them, it says. By knowing Allah, already far from what they do. Forgive us, it says; You created us faulty. You created us incomplete. Every person made incomplete is faulty. No person is without sin. Even prophets have zalla sins; only the Prophet (peace be upon him), since he came as a mercy to the worlds, only toward Allah Almighty is he a sinner; that's why: your past and future sins We forgave — even for the Prophet (peace be upon him), zalla sins are forgiven where — with the frowning in the face of the blind man, sir, at the blind man. (?) the blind man, Abu Salama probably.

Sir, when he goes among the, the unbelievers, he asks them. He says, what is the Prophet telling? And they look, they turn their backs. He frowns. Blind, a blind and poor man. Although the Book is about them, they say this attributing it to the Prophet (peace be upon him). And they fall into a great sin, too. Because who told you, it says. He frowned. Perhaps he will be purified, it says. Now, in the verse. The Prophet, to find a single Muslim, went all the way to Taif, and in Taif the children of Taif made his feet bleed, and Allah Almighty sent Gabriel (peace be upon him) with the angels, saying, I am at your command, if you wish this town will be destroyed; when he said that, then, when he said, O Allah, these do not know — his forgiving them.

Then the people of Taif who think of the throne of Iran's first, that fire-worshipper Khosrow. (?), they say so.

What (?) they have. Sir, (?). Forgive us. O our Lord, You alone are the Almighty, the Wise, it says. He said it, too. Amana-r-Rasul also says more or less this. Isn't that so? Surah Al Imran. Look now. Sir, let's read the end of Surah Al-Baqarah.

What does it say? O our Lord, do not burden us with what we have no strength for. Just as I said a moment ago. With the deeds they did, do not make us a testing board through what they did, it says. Pardon us. Forgive us. Have mercy on us. You are our Protector. Help us against the unbelieving people, it says. Yes. It came up here again. What is this? It's saying something here. This wasn't there. This just came up too.

Allah. Yes. Someone is asking something in English. No, Hodja. Hodja, this is...

Is that so?

This

is saying something about my live (?). As you talk — look, it's picking you up here.

Yes.

Probably this is being tried — Çağlasan is trying it, probably.

It's come up here constantly, look, do you see? We explained Isra 110, didn't we?

We have a lesson at 7 p.m., it says, okay. We explained verse 5. A guest: Hodja, I learned that women cannot slaughter any animal in the name of Allah. A little boy can supposedly slaughter in the name of Allah, but women slaughtering is supposedly forbidden. What is the reason, it asks.

Women, however clean they may be, are incomplete. Compared to men, Allah created women incomplete. That's why it says men are managers and rulers over women. In this case a woman slaughters neither a chicken, nor a rooster, nor a sacrificial animal. This is not perfect for her. However, if no one else can be found and she herself is left obliged to slaughter, these are exceptions. Such cases are exceptions. Also an old woman who is past desire, who has moved away from carnal feelings — Allah Almighty says of them, they may uncover some of their garments, in a way that doesn't show their (?), it says.

Such women may slaughter. For them there is permission, yes. Anything else? A chicken, even if it's a small animal, it says; we explained. Peace be upon you, sir. Surah Al-An'am, 34th verse: no one can change Allah's words. Correct, correct.

Because Allah's speech is based on letters. What alif means, what ba means, what jim means, we cannot know. When these come together, they show us a way. This way — first meaning, fifth meaning, sixtieth meaning, seventieth meaning — rises. That's why we speak with the coming together of (?) letters. Perhaps a few meanings come out of our speech. But perhaps, since Allah Almighty speaks on letters, in their combination there is perhaps a secret of creation. And the knowledge of that secret belongs to Allah. That's why it says, if mankind and jinn gathered, they could not bring the equal of one surah.

Correct. Sir, in Surah Al-An'am, 34th verse: no one can change Allah's words. This sentence, according to Surah Al-Baqarah, 79th verse, how should we understand it? Some commentators said the word here means law, so I researched. Could you explain? Of course, when people can't figure it out, they say it's law, they say this is so, that is so. Without knowing the essence of the matter, they make up whatever they like. Now we'll open that too, inshallah.

Surah Al-Baqarah, verse 79. 96 It's landed on Al Imran. Surah Al-Baqarah So great torment is for those who write a book with their own hands. Look, it says they write a book with their own hands. Who are these?

Allah's commands they change in books, or, saying Allah said so, they put it in writing. A verse supporting this, a verse. Whoever says Allah said so though Allah did not say it, it says, let him prepare his place in the torment. Yes. So great torment is for those who write a book with their own hands. They change the verses of the Torah. Yes. They sell it for a small price. That is, they sell it saying Allah said so. They say this is from Allah. There. The verse. Great torment on them for what their hands have written. What they earn — woe to them for the sins they earned, it says.

Now we have read verse 79. And what does it say here? In Surah Al-An'am, verse 34: no one can change Allah's words. He cannot change them. Now here, in the way a person understands, those who write books in people's favour, saying Allah said so, saying Allah said it this way — and however much a person tries to write, in return for Allah's verses, in the way Allah said, still, as Allah, our Lord, said, he cannot say it. The way he understood is plain, or it has several meanings. But if you interpret, you interpret. In your interpretation you make an explanation. But saying Allah said so, saying it's Allah's word, saying it's a verse, you cannot write it. That's why it says they changed things in the Gospel and the Torah, the words of the Torah, for a small price.

That is, they say it claiming Allah said so, that it's a verse. And now, in this situation, the asker researched this — what did these people say? Let's also look at those who said it — what did they say? some commentators said the word here means law, it says, I researched. Law. There's no such thing as law here. Here there's an outright slander, you see. That's it: if people don't know the meanings of the verses about Allah, they make up a hundred and one kinds of stories. And when someone hits a dead end somewhere, someone makes something up and all follow after him. They say the same thing.

These are under a burden. Under a burden, in sin.

If you don't know, you'll say I don't know. And you'll say, (?) ask. (?) you gain. No — I finished university. I know Arabic like my mother tongue. No, sir, I am versed in its grammar — saying so, if you open Allah's verses according to your own mind, and tell people that Allah said so, then the place you will go is what this verse says. What this verse says. Great torment on them for what their hands have written. Woe to them for the sins they earned. As we always say, they opened the verses wrongly. They showed people wrong paths. You who write Quran translations, look, read this. Did they place even one fault on man?

They placed all of it on Allah. Allah did it all. In this case, where will these people go, I wonder?

Yes. Yes. If a person had the fear of Allah in him, if he had known Allah as Allah, this — moving on from this world, in the realm of the hereafter, if he knew he would be called to account at (?), he wouldn't write it like this.

(?) they believe.

I am calling out to those people who wrote that book and are not at this station. Before rising to nafs-i mutmainna, before being aware of (?), all people are in doubt about the realm of the hereafter. Only as faith, by using his reason, a person says there is a hereafter. Let him ask his own conscience about this, not me. We lived these realms by living them; until tranquillity a person is in doubt; with faith, at times he affirms, at times he falls into doubt; but in a way that never falls into doubt, only in nafs-i mutmainna. That's why Allah Almighty, in Surah Al-Fajr, verses 27 to 30: O soul that has become tranquil, pleased with your Lord and your Lord pleased with you, enter among My servants, enter My paradise — these are the people He says this to; these people do not turn back. In nafs-i mulhima, at the door of wonders, even a person who is a saint turns back, falls into kufr, goes as an unbeliever. Like whom, Hodja?

Is there such a man? There is. A friend of Mevlana's father, (?) went as an unbeliever. They said, don't perform his funeral prayer.

Yes. That's why I say this to the poor people who open the verses without knowing their meanings. Let them not get carried away by empty noise and drag their hereafter into (?). Yes.

Is there anything else? Let's see; let's refresh the questions here. There is. It came. it means they said — we read this. Now here there's: Surah Al-Muzzammil, verse 6, could you open it, sir? May Allah be pleased with you, we kiss your blessed hands. 573. On the page. Yes, 515.

587 576 72-73 — which verse, it says? Verse 6: Indeed, rising at night is more suitable for full harmony between heart and limbs and for a sounder recitation, it says. At night — this, as the tahajjud prayer, accept it; it speaks of the tahajjud prayer. Indeed, rising at night, between heart and limbs, it says. Because at night — you've been tired all day till evening, sir, you've gone to bed. The whole body has gone into rest. Allah Almighty created the night for the body to rest. They will rest at night.

And when he wakes that night purely for Allah — look, that thing came up again there. When he rises to prayer purely for Allah, the whole body has rested and his heart has found calm, all the troubles he had during the day are left behind. Sir, what does it say here? Rising at night is more suitable for full harmony between heart and limbs and for a sounder recitation, it says. The limbs have rested too; from his heart, when he stands in prayer, in a different way from the prayer he performed by day — he cannot grasp it, but when he reflects he notices. He doesn't hurry. He prays slowly. (?) His body has rested.

He prays more comfortably. And in that comfort he reflects on Allah. That's where the value of the tahajjud prayer lies. Yes.

For in the daytime you have a long occupation, it says. Do you see? Tiredness. I'm saying that after that anyway. There is tiredness. But in that tiredness, having rested at night, at a time when heart and limbs are in full harmony — the prayer you perform then is different. Prayer of this kind is more distinct. Because elsewhere you have occupation and business. Worldly affairs are on your mind. While dealing with them, you also reflect on Allah. If you spend more than half of it in the prayer, Allah Almighty accepts the whole as performed in prayer. He accepts it as a right prayer you performed.

Sir? Of your Lord, it says, remember the name; turn to Him with all your being, it says. To Him turn. How? With your being, (?) with your feelings. How will these feelings be, Hodja? Let me explain. Allah Almighty, who created us earlier in the realm of Lahut, made a covenant with us; then according to Surah Al-A'raf, verse 172, He bound our destiny. More precisely, let me put it this way: in the realm of Lahut He said, I am your Lord; there we divided into 3 groups: those of the right, those of the left, and the class of the muqarrabun; then in Surah Al-A'raf, verse 172, we made the covenant; our wishes and desires He wrote for us as our aim, wrote as destiny.

And when the time came, He clothed us in flesh and bone and sent us to the world. In this world He sent us to, we are in a guesthouse. We should understand it like this now. We came to a guesthouse. That is, Allah Almighty is free from deficient attributes; so that you wouldn't say, if You had sent us to a realm where You are not seen, we would have worshipped You there. The attribute of Godhood. That is, He used His attribute that no one can question Him. And this is Surah Ta-Ha, 134, verse. It says this clearly anyway. We are guests here. So the one who feeds us, gives us drink, gives us life, clothes us in flesh and bone, sends us to this world as guests, provides all our sustenance — and knowing that we are in a test, surrendering to Allah with all our being, with everything; all souls will taste death; the inheritance of the heavens and the earth will remain to Allah.

According to the verse, if we surrender to our Lord from the heart, then we will have remembered Allah in its true meaning.

Otherwise we own nothing of the world.

Yes.

With verses, just reading them and moving on doesn't work.

You will live the verses.

What had we said here? Verse six, wasn't it? Peace be upon you, sir, it says. On a platform, questions like this were asked. First: body limited, sin unlimited, hell — they say something like that.

In answer to this, as far as I know, because that person, even when he enters hell, will continue to deny Allah — so I thought. And as proof for this, Surah Az-Zukhruf, 77th verse, I think. Its translation: O Malik! They call out, let your Lord finish us off. And Malik says, you will remain like this. Now let's mark this here like this. Sir, look, here when you press — these are new. Çağlasan has played with these. Played. Çağlasan has played. He had it explained because we wanted it.

No.

Now let's read this again. On a platform, questions like this were asked. First: body limited. Body limited. Like what? What? With what aim does it say this, body limited? Wrong. Limited sin. Sin is limited. Look now. (?) It's been made wrong. Yes.

First: body limited sin, body limited sin, unlimited. Yes.

If it's the way you say, it works. Because no meaning comes out of this. Yes. hell, unlimited hell; body, limited sin — correct. Now it becomes like this: if we read body, limited sin, it works — limited sin, that is, what he will do with that destiny is set; that is correct, sir. an unlimited hell, such a statement they make; this is also correct, because in hell, it's correct by the verse cited. (?), tell your Lord to kill us — you will remain like this, it says. I think this is correct. And Malik: you will remain like this.

The glasses don't show it anymore. That is, they still deny. So they can't get out of hell, but since their sins also have a limit, after a point, according to this verse, I know their torment will end. Surah Al-Anbiya, verse 15. Until We turn them into a harvested crop, a burnt-out fire, these cries go on. We said this already. Allah Almighty's (?) will reach them. Allah has the attribute of justice. Everything — a sin has an end. It has an end. Allah Almighty, because someone committed a sin, will not give him endless torment with that sin. After they suffer torment there for many thousands of years, it says, as He said, We harvested, like dry grass, turning them to grass, they will neither feel nor taste anything there.

That is, the eternal people of hell. A burnt-out fire, it says. A dry log. A burnt-out fire. And since a log has no nervous system, it feels nothing. For example, they give you morphine, numb your nerves, they cut, they slice, you feel nothing. In the same way, Allah Almighty will remove their nervous systems there. Because people couldn't understand these words of ours, they said of us, sir, this man talked nonsense. What did we say? Let's repeat what we said. After burning there for many thousands of years, after suffering torment, as Allah Almighty said, His mercy will reach them. His mercy will reach them too.

What is His mercy? The sins they suffer for will end, and their nerve senses He will remove and leave them there as logs of fire. (?) That too is mercy. But they can't understand this. They can't understand the meaning of this verse. (?) They can't understand the meaning of this verse. I'm speaking the truth.

In Surah Al-Anbiya, verse 15: Until We turn them into a harvested crop, a burnt-out fire, these cries go on, it says. So after that they will be cut off from that crying. However much they burn, or (?) the flame, they will feel nothing. From then on they will be their companions, from those realms. Yes.

There they neither live nor die. There's a verse.

Sir.

Is this thought of mine correct? Of course it's correct. And you've placed the verses very well too.

And in addition, since they constantly deny, constantly sinning there too — shouldn't their torment never end? Could you explain? it says. The main thing: is this thought of mine correct? And in addition, since they constantly deny, constantly sinning there too, shouldn't their torment never end? Could you explain? Their torment is already for committing sin; his sin is not recognizing his Lord, denying Him has a sin, a price. They are already paying that price. How long? Let's say, by worldly years, if a thousand years of here are like one day of here, there, it says, many thousands of years, thousands of years.

Just think now. There's talk of eternity there, you know. After doing that much, there, from now on, however much longer you deny, you have no value in My sight left. I have given you your punishment, He says. Once again, this is Allah's justice. And if you think of it this way, those people (?) me — this man — Allah has had mercy on them, the verse — the 15th verse of Surah Al-Anbiya — would not have understood.

Yes.

There's one more question here. Sir, what I couldn't understand: no one can change Allah's words, when it says that, since the Torah was changed, I got confused here. Can't it be changed? Can it change? I couldn't understand this part. How should I think? Now you need to think of it like this. You say, the words I couldn't understand — look, the words no one can change, it says. The words. What is a word? The verses of the Quran that Allah has made known to us. Allah Almighty sends the verses of the Quran, the Holy Quran, to the world and takes on its guardianship. We sent down the Quran. We are its guardian until the Day of Judgment.

In a single letter of it there will be neither destruction nor distortion, He says. That is, neither will a letter disappear nor will distortion add another word, He says. This is the text of the Holy Quran that Allah has sent us. No one can change this. Change it as much as you like. That is, he'll change it as speech anyway. He can't change the verses. The dots and letters of the verses belong to Allah. And for 1446 years now, 47 years, no one has been able to change it. And from now on they won't be able to either. There is this verse: Did they think they would put out Allah's light by blowing with their mouths?

Allah will keep His light going until the Day of Judgment, it says. Now in this case people opened this wrongly, as He will complete it. He will complete it until the Day of Judgment. Islam has been completed. Then this will be continued. With whom? With the heirs of the Prophet. Allah Almighty raises scholars. He raises qutb al-asrs, qutb al-azams. And He continues the verses until the Day of Judgment, and the original Arabic letters, the text of the Quran — no one can change their place. Because when the place of those Arabic letters changes, the meanings change. And since Allah Almighty will not change the meaning of the Quran, and is its guardian until the Day of Judgment Himself, no one can produce in response to it a surah or a speech.

Was I able to explain? Yes.

Stay well, be entrusted to Allah. Lillahi Teala'l-Fatiha.

From now on, our son — if from his illness he recovers, if he gets well, he'll give the lesson on Tuesdays. If his illness continues, I will give the Tuesday lessons. Tuesday and Saturday lessons — I'll answer your questions. Look how nice. You ask about the verses, we explain. Yes. Lillahi Teala'l-Fatiha.

Amen, O my Lord.

How nice, isn't it? There. That's how it will be. You will open verses with verses.