Talk of 28 January 2025

It's on, isn't it? Hodja, 12 minutes. Sure, I'll try from 12 minutes. Okay. (?) He asks: could you open verse 15? That one, we opened it here, didn't we? Yes. If you like, here we probably didn't open it, we opened it inside. Let's open it here. Yes.

Surah Ar-Ra'd, 15th verse. It says: whoever is in the heavens and on earth, and their shadows too, morning and evening, willingly or unwillingly prostrate to Allah alone.

Yes. Whoever is in the heavens and on earth. Allah Almighty: in the origins of all matter, magnetic or anti-magnetic, that is, inside them there are atoms. Inside these atoms there are negative and positive protons and electrons. As they revolve around a core, Allah Almighty makes them remember the name of His Essence. That is, the heavens and earth and what is between them know their Lord's remembrance, according to the verse. Our Lord confirms this verse with another verse. Verses always confirm each other anyway. They never contradict each other. If Allah Almighty makes everything, from the atom to the globe, remember His Essence, this proves the following.

We said it a little earlier too. Any company invents a part and takes out a patent on it. It says: the factory that invented this part is called such-and-such. Allah Almighty, too, makes these worlds He created, from the atom to the globe, remember His Essence. Here He shows that there is no other god besides Allah. What does it say? Whoever is in the heavens and on earth, and their shadows too, morning and evening, willingly or unwillingly prostrate to Allah alone, it says. Yes. Deny Allah as much as you like, as a human being. You have been given a trust. This trust is your body. "We brought you into human form with a second creation." That is the verse, Surah Al-Mu'minun, 14.

In the verse, our first creation in the realm of the grave (?) is spirit, nafs and life. Our immortality will rest on this. In this case, since Allah Almighty is free of deficient attributes, He clothed us in an outward body and sent us into the world to use the attribute of sovereignty in the world. The attribute of sovereignty: no one will be able to question Him. Because in the hereafter, when Allah Almighty made the covenant, face to face with Him we made the covenant. Each of us knows our Lord and has seen Him. In that case, a person's desires and wishes, his will, were written for him as destiny. "I saw You in the hereafter realm of this world.

I could not believe in You. Had You sent me to the world from the hereafter, or sent me to another realm, or sent me to a realm where Your Essence is not seen, I would have worshipped You there" — so that you would not say this, He created the realm of the world in this universe and us too, as He says in Surah Al-Mu'minun, verse 14, He clothed in flesh and bone, outwardly giving us our appearance. Now, whatever our covenant here is, our destiny has been written, and whatever is in our nature, according to our nature we have desires and wishes. And Allah Almighty, according to the desires and wishes of all the creatures in this universe, grants them attributes.

People, through the actual deeds of these attributes, earning reward and sin, prove what kind of person they are.

That is why Allah Almighty is free of deficient attributes. And His verses are openly clear. Yes. The verses are openly clear. That is, no verse contradicts any other verse. Now, I won't say his name. When they said "where there is a hadith, the verse is invalid" — we opened it last week, remember — this upset me a lot. I say it to express my sorrow. The verses are the word of Allah, in letters. When two letters, three letters come side by side, we cannot know what is meant. The meaning of a verse, as we opened it here, a person opens according to his reason, but those who have mastered the culture of the verses, that is, their knowledge, speak of the essence of the verses. For example, Allah Almighty has such a verse:

"When you are in hardship, consult Allah and His Messenger." Where will we find Allah? In the person who judges by His verses. When I say "who judges by His verses", I don't mean a person who has memorised them, knows Arabic, and, let me say, knows where the verse is. It must be the person who corresponds to this verse. If he is the person who corresponds to the verse where He says "whomever We give knowledge, We give wisdom", then the verse "ask Allah and His Messenger" comes into effect. And that person grasps the meaning in the verse and speaks accordingly. Now, revelation: Allah Almighty, being within time and space, sends the verse to His servant who is within time and space, revealing it to the heart of His prophet.

This is called revelation. Because it comes by way of communication. Not with tones of voice. It does not come through the air. For example, when we talk on the phone to someone on the other side of the world, we don't send it by tone of voice to the person we call. It goes by way of communication. It goes within a magnetic field. In this case, if one says the hadith, sir, is also revelation, is revelation, then here two meanings come out. One: yes, the hadith is the counterpart of the revelation which the verses correspond to. The hadith. What was it? The counterpart of the revelation which the verses correspond to.

But the hadith can never be accepted as revelation upon a human being. Because revelation is only what Allah gives when He sends His first verse, that is, when He sends His verse, His command not in the Book, to the heart of His prophet by way of communication. As for explaining: even though the hadith explains the verse in a way people can understand, although the hadith explains revelation, it grasps two or three meanings. It grasps four meanings. But a true verse, that is, revelation, may carry perhaps two hundred, perhaps three hundred, perhaps five hundred meanings, a single verse. Once someone asked me, he said: doctoral books, physics books, chemistry books, he said, thousands of pages have been written, he said.

Are all of them in the Quran, he said? Those who do not know Allah's verses and words go on to deny this verse. Even if the seas and oceans were inks, it says — look, inks — the seas were inks, and as much again, and the trees were pens, writing Allah's words they could never finish. In this case, when you say a person's hadith and a verse contradicted each other, if it is said "look to the hadith, not the verse", if you say this deliberately you become a disbeliever; you must repent. You must be repentant. The hadith never — the hadith never, I say it again — the hadith never contradicts the verse.

When does a hadith contradict a verse? If superstitions slip superstition into the hadith and that hadith stops being a hadith, then this ignorant, unreasoning, ordinary-minded person comes out saying "I am a hadith scholar". If he pockets a hadith that has no counterpart in the verses as a hadith, then that superstition he calls a hadith contradicts the verse. Then you will look to the verse, not the hadith. Because that is not a hadith. In such a pitiful state as not to know this, telling this to the Muslim world shows that you hold a different ideology. Because you have come out as a hodja. If a hodja does not know what a verse and a hadith are, this person must repent before Allah, say "what I told you was the product of my own reason", and step down from his duty.

Yes.

Do you have questions, gentlemen?

A question.

A question is coming. Page 134, verses 183-184. Good. Well done. Page 174.

Yes.

173. 173. Verse 183.

On 174 there's no 183, 183, 173. maybe in the pages, in Quran pages, a page can be off by one. Yes: "I give them respite, but My punishment is firm", it says. People who do not know the verses do not know what this respite is, or some take this respite as if the person commits more sins and "I give him more punishment". The respite. This verse is the counterpart of this verse: "If you were seized at once for the faults you commit on earth, you would not find a single living being walking on the earth." Accordingly, let's say a person has sixty years of life. The man keeps committing sins. "We give him respite within his lifetime so that, with the sins he has committed — as in verse 172 of Surah Al-A'raf, when We made the covenant with them — he completes his sins up to his age and, after he proves what kind of person he is, We will take him into Our presence", it says.

So His saying "We give them respite" is so that the actual deeds he will do in his lifetime prove what kind of person he is. "Otherwise, had We seized him at once with punishment for what he did", it says, "you would not find a single living being walking on the earth." So then, a person's lifespan — what does this verse say? It comes neither an hour earlier nor an hour later. This is, within the evil and good one does, a unit of time within the lifespan given to people. Yes. 184: "Have they not reflected, have they not reflected that there is no madness in their companion Muhammad? He is only a clear warner", it says.

Now, the Prophet went up on the Mi'raj. After coming down: "I went on the Mi'raj and came back. I went to the sky and came back. I met with Allah" — when he said this, "we told you so", they say. "This is clearly a madman. He went up to the sky and came back", they said. Or they said he is possessed. Yes. Abu Bakr — with these words they said, the people there, when Abu Bakr came before them — "what did the Prophet say?" asks Abu Bakr as-Siddiq. He says: well, they're calling him mad anyway. Yes, they say he's possessed. They say he went up to the sky and came back. Did he say that? Tell me how he said it, he says.

Tonight, they say, he was in his bed, they took him away, he went up to the sky and came back. Did the Prophet say it? If the Prophet said it, I affirm it, he says. That is why his name remains Siddiq. Siddiq comes from this. Yes.

Did you understand this part too? 184. verse. (?) Yes. Verse 184. If they want to ask anything else, let them ask.

So what does it say? He is only a clear warner. Now, the revelation coming to the heart, as far as he can understand, Allah Almighty points to it anyway. And He also opens its meanings. And He also shows it from (?). When He shows it, everything stays more beautiful. With the verses. So, having gone on the Mi'raj and seen many places, to the earth, when he came down to the earth, he tells what he saw to 30,000 (?). As long as these 30,000 (?) keep this secret, Islam, until the Day of Judgment, will continue. Yes. Thank you.

Page 337, verse 53.

311, 31, 35, that one is on 36 too. Which? Verse 33.

45, 38, 33. Surah Al-Hajj. It says page 337; here it's on 335.

On 337, 336, on 337 Surah Al-Hajj continues. It comes to verse 52 or so. Page 337, verse 53. Wait a moment. 33 — I misread it here just now. 33, verse 53. Page — yes, verse 53 on 337. This is a verse that was interpreted wrongly. We have corrected it. Page 337 is right. What does it say here? In the wrong interpretation: Allah allows Satan to do this so that, for those with disease in their hearts and those whose hearts are hardened, let Us make what Satan inserts a means of trial.

Now, up to where I read, it was right. When it says "let Us make it a means of trial", it spoiled this part. Allah Almighty has no need to try anything out. Because He made a covenant with them, with people, and in return for their covenant everyone's destiny was written. So let's look at what comes after this now. "Let Us make it a means of trial." "The wrongdoers are truly in a schism far from the truth indeed." That part is fairly right too. Now let's read the correct one.

Allah allows Satan to do this so that, for those with disease in their hearts and those whose hearts have hardened, what Satan inserts may be, for such a person, in terms of proving what kind of person he is, a means of examination. Not a trial. Let it be a means of examination. The wrongdoers, while in that state, are truly in a schism far from the truth.

When Satan was cursed — I'll explain this part briefly, of course. There are more details to this. When Satan was cursed, he said: give me respite until the Day of Judgment. If Allah Almighty had not given it, He would have seemed wary of him. As if, that is, he would deceive these people and Allah's side could not stop him. Whereas Allah made a covenant with people in the universe, He wrote their covenants for them as destiny, and they are all in the barzakh, waiting. People are waiting for their time to come into the world, and the angels and devils are unaware of man's creation. In this case, when Allah Almighty created our father Adam, earlier, when He set about creating him, the angels said: one who will shed blood on earth — will You create such an Adam? And He says: you do not know what I know.

And thereupon, when Satan did not prostrate to Adam, he is cursed. Now, in this case, what came before this: when Satan was cursed, you know, why was this allowed, why did Allah allow it, and the like — (?) would it be in Surah Saba, probably; could you look at verses 18-19? Surah Saba, 18-19. 20. verses. Of course there was one calling to Allah, it says; there had to be someone calling to evil too — there should be a verse like that there. That is, there is a verse similar to this.

Yes. For them too, so that people can prove what character they have, there must be some proofs that appear before them too. Surah Saba, Surah Saba, look and see what it says. Let me look here. On which page is Surah Saba?

They couldn't find it.

(?)

look what it says here now: "Iblis indeed proved his assumption about them true," it says. Here, Iblis — it doesn't say how he knew, or that he had knowledge and did this; it says assumption. For example, a person guesses something and it proves true; he says "I guessed this", he doesn't say it knowingly. "I will sit in their way, I will, sir, lead them away from Allah." All but the believers followed him, it says. Yet Satan had no power over them. "But the one who believes in the hereafter, from the one in doubt, so that We may separate and know them, We gave him this chance," it says. Now do you understand? You couldn't find it, could you?

You found it, but too late. (?) sleeps right where he is, like this.

What do you say? Let's read, let's read the verse (?). Yet Satan had no power at all over Allah. But so that those who believe in the hereafter and those in doubt may be separated from each other, Satan was given the chance he asked for. Your Lord truly knows all things, it says. Because the plans were made beforehand. He knows that Satan will oppose this so, that he will be cursed. Accordingly, so that believers and unbelievers are separated from each other, to his temptation — or, just as I guide people and they come to the truth, someone is needed to show evil too, He says. And that is Satan. He doesn't give him permission either.

For example, doesn't Satan tempt one who is close to Islam or to Allah? He does. He does, but look what it says. "We allowed him so that those who believe and those who don't may be separated," it says. But the believers, the people who correspond to this verse — the temptation Satan gives to man is weak (?), it says. That is why the believer does not follow Satan. He does not follow the temptation he gives.

Yes.

57. is the verse. Where was it?

397-53. 397-53. Let's find it again. 327, thirty-seven, fifty- three. So: Allah allows Satan to do this, to do this. Why? As we just read in Surah Saba, so that believers and unbelievers are separated. Allah Almighty sends him to people too. Although he tempts all people, so that those who believe and those who don't are separated. Because someone was needed to show the way to that too. Those with disease in their hearts — that is, those with disease in their hearts, He means, do not believe in Allah. And, sir, for those whose hearts have hardened, what Satan throws in, inserts, may be for such a person, in terms of proving what kind of person he is, a means of examination.

The wrongdoers, while in that state, are truly far from the truth, in a schism. The same verse proves Surah Saba, verses 21-22. Verses always confirm each other anyway. Yes. Here we've covered verse 53 too. Well, here I'll stop. Page 565, 45.

Verse. Page 565. Let me see what comes before it. Page 522, verse 58. Let's look there.

523, 522. Yes. Verse 36.

Here on 522 there's no verse 36. As we said, one page (?).

That one page (?). 58 — which verse? 522, verse 58.

Right. Verse 58 on 522. Right, right. Surely it is Allah alone who is the Provider, the Possessor of power and strength. Here (?) the one who gives provision is Allah. Now people say this: I worked, I earned it, I'm giving it to you, what you eat is provision from me, they say. It is not so. You spent your life at the place you worked, and in return for your life you got some money. When you consume that money with your friend, your wife, your family, your children, you did not create that provision. That is, you did not create that food. Allah created it. Did you spend that money you worked for on gambling?

Did you spend it on fornication? Did you spend it on drink? Did you consume it with your wife, your family, your children? Did you earn it lawfully? Did you earn it unlawfully? He will call you to account for it. And here: the One who gives provision, the Possessor of power and strength, is Allah alone. He gave the provision. So you will spend the provision properly and you will know this. You will thank Allah. So for the food you eat, the breath you take, the worship you perform, you will thank Allah. He has lit your way, made His Essence known; to bring you close to Allah in worship, to let you have the endless delights of the hereafter, He has lit your way; you worship Him, you will give thanks.

You will not credit this to yourself. We were in darkness. Allah Almighty sent prophets and books to light our way. His blessing — of those prophets, of the light in that book, of Allah Almighty's mercy upon us — we can never give thanks enough for it anyway. And then, the One who created that provision, who put all sorts of tastes on your tongue, 62-63 taste organs, and who, with all kinds of food, nourishes you and feeds you in delight — the creator of that provision is Allah.

If you bring provision to your family and children, that is, if the provision Allah has given you are sharing, that means sharing. You are (?) reward. You are fulfilling Allah's command. Yes. The Provider, the Possessor of power and strength, is Allah alone. Power and strength (?) in many places anyway. It is Allah alone.

There's 536, let's see.

86, 87, 88, 89, 90, ninety-one, ninety-two, ninety-three, ninety-four, ninety-five, ninety-six, we've got it. Let's look from eighty-six.

Five hundred thirty-six. Yes.

Thirty-two. Thirty-four. Thirty-six.

Eighty-six.

"Since you supposedly won't be punished," it says. Now let's recall a little; it's clear anyway: when we go to the hereafter — many say so; they trust their money and so on; since they get by in the world, they think they'll get by in the hereafter too. What does he say? I have a family and children, he says; if anyone will enter Paradise, he says, my wealth and property, my children and (?) are plenty. The right is mine, he says. This is what He's telling them anyway. Now let's read from a bit earlier and see what it says.

This is Surah Al-Waqi'ah. Izâ beleğati'l-hulkûm. When the soul reaches the throat. At that time you just look on, it says. Izâ beleğati'l-hulkûm. Ve entüm hîneizin tenzurûn. At that moment We are nearer to him than you, but you cannot see. Since you supposedly won't be punished, that soul, that is, the soul — bring it back, then, it says. If you won't be punished, in that hereafter you could bring the soul back. I am the one who gives the soul, He says. And I am the one who has it taken, He says. I am also the one who brought you into being from nothing. I am also the Owner of the worlds, He says.

And I too, He says, this sovereign — and one who rules with justice, the Possessor of justice — of a sovereign ruling with justice, He says. If you do the opposite of what I say, I will surely punish you. If you don't do it, I will punish you. And if you do it, I will reward you, He says. Now, since those deniers — if you say, "In the hereafter I will not get punished, I won't be subjected to punishment", He says, come on then, bring that soul back, He says. You can't. You will surely come to Me, He says. But if the dying person is among those close to Allah, for him there is ease, good provision and the Garden of Bliss, it says.

Now here, according to this verse: but the dying person — that "since you supposedly won't be punished" — according to that verse. We, they say, if we suffer in Hell for two days, three days, they say, then we'll go to Paradise, they say. Who says this? The Jews.

Then, says Allah Almighty, wish for death right away. One dies here. Why would you stay? Suffer two or three days there, then enjoy delight forever, endlessly.

Here too, the dying person, the people condemned to such punishment — the angels, it says, take their souls, striking their mouths, eyes and backs. The sinners'. Now, I sometimes see the dying. He just can't give up his soul. (?) tossing his head right and left and so on. So it must burn quite a bit. While dying.

But if the dying person is among those close to Allah, for him there is ease, good provision and the Garden of Bliss. By ease for him, He means the angels take his soul easily. Just like pulling a hair out of butter, without hurting him, they take his soul. Yes. If he is among the truthful: O truthful one, peace be upon you, it says. Who are they? The believers. people of the class of those brought near: prophets, righteous people. Yes.

If he is among those on the right, it says — those on the right, that is, the right-siders, the Muslims — peace be upon you, it says. Why? Peace be upon you.

He has placed them in safety. He Himself tests. He Himself gives them ease. For example, my name is Metin. Ahmet has come to me. Ahmet, you did good work. Go on, go and rest over there. Would I say that? Would you say "ease to you from Metin", that is, "selamün aleyküm"? No. Allah is already saying peace to you. You are safe under My protection. In fact, in Paradise there is no "selamün aleyküm". "May Allah's peace be upon you" belongs to that world. In Paradise, Allah's mercy has already come upon you. Here, it says — in the verse it says you only keep greeting with peace. That is, you greet one another. Because there's no "selamün aleyküm".

There's no "may Allah's peace be upon you". Because it has already come. No idle word is spoken there anymore, it says. So that would now count as an idle word. O you on the right, peace be upon you. But if among the lying, misguided he is — that is, the one who says this also wants to mean the following. Now, people tell lies. They don't pray. They don't fast. They have money too, but don't go on Hajj. But they're Muslim. That's the point. Are these, he asks, disbelievers, those who say such things? That's the point of it. Let's write this down here. However much of a person of kufr he may be, if he goes to the hereafter with faith — since these go to the hereafter with faith, that is, since they go to the hereafter with the declaration of faith — if their sins are many, in Hell they'll suffer their punishment and go to Paradise.

If their good deeds — if they did many good deeds in the world — degree by degree, there are degrees in Paradise. There are seven Paradises. In eight Paradises, one of them, Maqam Mahmud, belongs to the Prophet (peace be upon him) alone. Now in this case, in Paradise, just as in the world: let me have a latest-model car, let me have a very nice flat. Forget the flat. Let me have a villa. Forget the villa too. Let me have a summer house. Do you want this? There you go. So if you make your investment for the hereafter by what Allah says, your degree there is like this. You'll be in palaces, mansions, estates.

Yes. You'll be in places beneath which rivers flow. Among the righteous servants.

But he has said the declaration of faith. He did none of these. He's a sinner too. He too goes to Paradise. He knew Allah. The one who knows Allah and the one who doesn't are not equal. It says so anyway: are those who know and those who don't equal? One person's degree is that much. He also uttered kufr. He did (?). He consumed the unlawful. He cheated, but he made no concession on Allah. I make no concession on Allah and His Messenger, he said. He said Eşhedü en lâ ilâhe illallah ve eşhedü enne Muhammeden abdühû ve resûlüh and passed on. But he has sins as big as himself. He serves his punishment in Hell and comes out.

Now there is a figurative meaning. Muslims who enter Hell will not be part of Hell's fire. Figuratively it is said like this. The fire says: O my Lord, the light of faith of this servant of Yours is putting me out. Take him away from me.

This is Surah Al Imran's 131st verse.

Do not head towards the fire prepared for the disbelievers, it says. How beautiful. That is, don't follow them and leave the religion. Don't leave your religion. Yes. But if he is among the lying, misguided, then for him there is a feast of boiling water, it says. Here, the state of this cruel, denying person it describes. When they enter Hell, they are the ones who stay there forever.

There is a feast of boiling water. And his end is to be thrown into Hell, it says. He will never come out of there again. This misguidance or sinfulness — telling lies, doing evil — as long as he does not leave Islam, in Hell he suffers as much as his sins and comes out. But these — the end of people who have denied Allah — Allah Almighty describes. Yes.

In 95, it says: surely this is the certain truth. This is a certain truth. The counterpart of this verse: Who is truer to His word than Allah? The counterpart of the verse. A certain truth, of course. Yes. When this verse came, Abu Bakr as-Siddiq said to the Prophet (peace be upon him): O Messenger of Allah, how many of Allah Almighty's moral qualities do I have? When he asked, he says: you lack either six or seven. He had taken on Allah's moral qualities that much. Yes.

So, the great (?) name of your Lord, with glorification (?) — that is, without associating anything with Him — remember Allah. Yes. We've explained this too. On 565, verse 45. But here, there is a question, I think. Let me see, let me see. our young one from Aydın says, he says: Selamün aleyküm, Hodja, I kiss your hands, may your (?) be plentiful. Verses being opened from the internet, from YouTube, and over water recited, he says; from the internet, from YouTube, opened and recited over water, or the person's Thanks be to Allah. Now, many people, in this way, have water recited over, drink it and say it's a cure.

Actually, if he is to be cured, it becomes a means for that. If he is not to be cured, read the whole Quran if you like, you still won't be cured.

Now sometimes people say: Hodja, recite this so we can drink it. What will happen to the one who drinks? What's in it?

Did its secret pass to you in that water, did you come to possess that secret? No. Whether you drink it or not, that water won't take you outside your destiny. But there is this situation. a person is ill, ill, no cure can be found for his ailment, (?) after taking precautions, Allah is the healer, divine decree; you ask Allah for your cure; again, if you are to get well, for what doctors couldn't find a cure, Allah Almighty gives you healing, you gain life. If you have life left — the Prophet Job (peace be upon him), 40 years lying sick, with wounds (?), making no concession on Allah — wasn't he? If you are going to die, those wounds become the cause.

Abu Bakr as-Siddiq. The Prophet (peace be upon him) too, in the Cave of Thawr — the Prophet sleeping on his knee, resting — a snake comes out. He tears his clothes and plugs the holes. It comes out from the other side. When nothing is left of the clothes, nothing of the clothing left, he puts his foot there, and it bites his foot. From the pain, tears flow from his eyes onto the Prophet's cheek. He wakes up. He sees the situation. The snake is there. It has bitten Abu Bakr's foot. (?) the one that bit his foot, he says. Why did you do this, he says to the snake. And the snake says: that you would come here, it says, (?) I set out on the road and came here to see you, it says.

Whichever place I wanted to come out of, it says, he blocked me, it says. I had no choice, I bit him, it says. Well. Later, when Abu Bakr as-Siddiq was dying, the wound opened, that wound opened, and from it he died. Yes.

I don't know if I managed to explain reciting or not reciting here.

Now, don't expect benefit from the water. Here, Hodja, we don't expect more than this from the verse. The verse has no effect on the water.

But prayer has an effect.

Prayer — if he is to get well — again, whatever that person has recited for him, or whatever those people say — and they are mostly, all of them, (?) people — they expect help from people.

For example, they tell the congregation in the mosque: so-and-so is ill, we will pray for him. They pray. But the person dies anyway.

If he is to get well, he gets well. Look, the hodja had prayers said and he got well, they say. About the one who died, no one says anything. If he gets well, they show that. Everyone follows that.

If you are going to find healing in the Quran, my advice to you: read the Quran yourselves. Turn to Allah yourselves.

Don't put someone else in between. Reform your own nafs and ask from Allah. Yes. I had watched a video like this. With devices that measure the energy of colours and detect it, an experiment was done. The water over which a verse was recited turned deep blue, but the water over which bad words were spoken turned dark. What do you think about this? May Allah be pleased with you, he says. These are like, you know, people's spirit summonings — you know: "O spirit, it came." Whereas a jinn comes. They summon a jinn. If you've come, they say, make this sign — and it does. Yet the spirit will never come back.

These are like that jinn séance. Like a spirit séance.

Yes. But I'm not saying anything against technology. If something is added into the water — not by reciting alone — look, if something is added into the water, its colour changes. If he adds nothing and just blows (?) on it, that person is a jinni. Don't believe him.

Why a jinni? Water is composed of two hydrogens and one oxygen. That represents water. (?) (?) Now, as long as its formula doesn't change, it is water. And as long as nothing is added into it, its colour is still clear, white. But if that colour changes, it's the jinni dyeing it in a way you can't see. Yes.

Page 565, did we read verse 45?

Page 552, let's see. 62, 63 65, verse 45. "I give them respite; indeed My plan is very firm." We've probably explained this, haven't we? We explained the respite. Why this respite? Earlier we said: if you, for the faults you commit on earth, were seized at once, you would not find a single living being on earth. Since verses confirm each other, it says the same verse: his own sins he has committed — for him to reach their peak, to climb to their peak — he will climb to that peak until the end of his life, and at the peak, having proved what kind of person he is, he will depart. Neither an hour earlier nor an hour later.

"They, where they are" — they interpreted this wrongly too. "We raise them, where they are, to the highest rank so that they increase their kufr." Look how wrongly they interpret it. Whereas: they, where they are, to the highest rank they rise so that they increase their kufr. Because those people, in that high rank, every kind of opportunity is at hand; they (?) the world, from here and there, stealing and plundering, and they prove what kind of people they are. These, only when they reach that position, to the peak of kufr, or the peak of the kufr they'll commit, within their own make-up, will they rise. For example, outside, they couldn't do this.

That's why he enters politics, reaches a certain place within politics — like the CHP's municipalities; it's written in the newspapers. He violates people's lives and honour, the state's enemies he protects, money there he transfers, transfers it to the PKK. Let me tell you, (?) they unlawfully steal and plunder. This is their business.

We read it in the papers every day. Come on, it's shameful. This homeland is our homeland. What are you stealing? These people are our brothers. Whom are you betraying?

In that municipality's money, and also in the state's money, the helpless orphan has a share. Because the widow whose husband has died, with a child in her womb, pays taxes. She works, she pays taxes. The person who steals the share of that child, that helpless orphan, you will not regard as human. If he can't think of this... Yes. Page 585, verses 19, 20, 21, 22, it says. On 585. 85

19-20-21. 19 is a wrongly interpreted verse. My God, my God, he says.

Allah — from Allah's presence, it is a word brought by an honoured messenger, Gabriel, it says. Now, from Allah's presence, the Quran to the Prophet — an honoured messenger — the honoured messenger I know is the Prophet, who came as a mercy to the worlds. "Gabriel brought it." These people, in this way, anyway — if they put Gabriel in place of Allah — which they do in many places. In the Mi'raj too. "Gabriel on the highest horizon", they say. Whereas Gabriel, hearing the conversation between Allah Almighty and the Prophet, at the very end: I bear witness, he says. I bear witness that besides Allah there is no god. Muhammad is His servant and messenger.

What did this messenger bring?

The person who says it this way, this way, who says this — that person is in kufr.

This is kufr.

No one asks why it is kufr, but I will now say it. It is open denial of a verse. Which verse? "We firmly settle the revelation in Our servant's heart," it says. The revelation. So, if the whole Quran, into the heart of the Prophet (peace be upon him), He firmly settled — "you will never forget", it says. There's a continuation of a verse: you will never forget. And if he will never forget — this messenger, an honoured messenger — what does it say here: "the word an honoured messenger brought", it says. Word. It doesn't even say verse. Whereas, without doubt, what a noble messenger, Muhammad (peace be upon him), brought is the word of Allah.

Where does Gabriel come from here?

All these are words they say to lead the religion of Islam astray. Let's read it again. Look: from Allah's presence, from His presence — whereas from Allah's presence the word is revelation. Revelation to His Prophet. From His presence. "A messenger's", it says. This time it turns it to the messenger. From His presence. That is, from His presence it comes to Gabriel. Gabriel brings it to the Prophet. Whereas, without doubt, what a noble messenger, Muhammad (peace be upon him), brought is the word of Allah. The Owner of the Throne is possessed of great power, it says. Here you go. You've given it to Allah here, haven't you.

Why do you take out the messenger's answer? They've always mixed it up like this. They've muddled the religion of Islam. Yes. Now in verse 22 — it's 21 actually.

"There he is a respected, trusted messenger", it says. Whereas: He is the respected and trusted one.

Your companion Muhammad is not mad, it says. The Owner of the Throne is possessed of great power. This is Allah Almighty.

"There he is a respected, trusted messenger", it says. Whom? Gabriel. Whereas: He is the respected and trusted one. Who is this? It is Allah. Because that's how it flows. It says the Owner of the Throne. Look. What is the Throne? It encompasses the seven heavens. It is the outer wall of the seven heavens. If the outer wall entirely belonged to a person — if all the outer walls of a building like this belonged to one person, if that building were Ahmet Efendi's — it is shown as Ahmet Efendi's building. Isn't it? It is. Because since the outer walls belong to that person entirely, what's inside belongs to him too.

Because if the outer walls are his, he built what's inside.

Here the outer walls: the Throne surrounds, it surrounds the seven heavens, and after the Throne, beyond a certain point, an airless place, that is, a place without time and space, a void, an endless void — there, Allah Almighty — the Bayt al-Ma'mur — there, in the place of the void. That is within His knowledge. In Mecca, the old building (?), that is, the House of Allah, is beneath it.

Yes. And in the world, (?) is the mother of cities.

All cities spread out from it. Yes. Alhamdulillah, today's lesson we end here too; it's past eight. Stay well. May Allah keep you. Lillahi teala, Al-Fatiha.