Talk of 1 February 2025

Hodja. Wa alaykum salam.

Sir, we learned from you that a person has three friends and three enemies. Is inspiration, one of these friends, present for every Muslim? That is, does Allah also help a person who has not reformed his nafs, even if he is not aware of it, with inspiration? Since there are three friends and three enemies, even asking this question is, for someone like Hüseyin, wrong. I mean, it is too much.

Since a person has three friends and three enemies, we are not singling people out.

These friends exist in the Muslim and in the non-Muslim too. Allah makes it heard to him across the worlds. He says: I hold no one to account for what I have not made heard. Inspiration. His reason is a friend to him. Yes, sir.

And his enemies are his nafs and the world. And what else did we call it? The world. One. The nafs is two, Satan is three. These are his enemies. Reason, faith and inspiration are a person's friends. Now, these three things are in every human being, without any distinction. Now our son Hüseyin says this: That is, does Allah also help a person who has not reformed his nafs, even without his being aware, with His inspiration? Allah makes no distinction among His servants. Does inspiration only come to the one who has perfected his nafs? Even in the nafs al-ammara a person receives inspiration. A man gambles, he too receives inspiration; he drinks, he too receives inspiration. What is it? Suddenly he says, "I am drinking this, it is haram," and Allah works on his heart.

Sir, everyone knowing what the recompense of what he does is, that is an inspiration to him. Yes, this. You will ask, is there a verse about what they say? Indeed.

People are in darkness, so We sent them prophets and books, He says, to light the way before them. Well, if the prophets lit our way with these books, this is the sibling of the verse: those feelings that come to you are Allah lighting the way before you. Indeed.

There is no other question here. Do you have a question? Hodja, Surah Al-Ahzab, verse 56. One moment. Al-Ahzab, verse 56. Let us look it up here and read it there, that is better. 56. Verse? Yes, Hodja.

It does not open it wrong. It cannot open it wrong.

Allah and His angels send many blessings upon the Prophet. O you who believe! You too send blessings upon him and greet him with full submission, it says.

You have already written the correct one.

Allah Almighty has no need to send blessings upon the Prophet (peace be upon him).

What do we say when we send blessings? Allahumma salli ala sayyidina wa nabiyyina Muhammadin wa ala alihi wa sahbihi wa sallim.

We are praying to Allah for him, for the Prophet (peace be upon him). Well, if Allah sends greetings upon the Prophet, who will be the ones praying? These are Allah's angels. Allah's angels send many blessings upon the Prophet. O you who believe! You too send blessings upon him and greet him with full submission, it says. Why does "full submission" come up here? You tell us. Since you brought it up, who is going to explain it? Greet him with full submission, it says.

Come on, tell us. The verse, the verse.

Jews would come to the Prophet (peace be upon him) and say "Essamu alaykum," they would say.

And the Companions say, O Messenger of Allah... and the Prophet would say "Wa alaykum," he would say.

The Companions say, O Messenger of Allah, he is wishing death upon you. He says, true. He is saying to me: may Allah's death be upon you. And I say: may it be upon all of us. I am saying, may it be upon all of us. We will all die, he says, we will leave this world. That is why it is with full submission. That is, do not try to give greetings by resorting to such word games, it says. With full faith.

Does anyone else have a question?

Hodja, there is an unanswered question up there, above. Where? Let us refresh here and see. Let us refresh.

It is probably coming. No. It is not here. It is, Hodja. Allah inspires. This question, Hodja. This one? This one. As-salamu alaykum, Hodja. Blessed be your holy night. Souls, in the realm of Lahut, when they were first created, were they created as women and men? We read this and talked about it, did we not? Not this. Or did each soul make its own choice later, during the covenant? Could you explain? May Allah be pleased with you, it says. No soul made its own choice. It made its own choice in the covenant. In the covenant. When we pray, the men are in front and the women behind. In the realm of Lahut too, we were created in three groups.

In three groups, the souls of as many people as will come into the world were created. Women and men were created separately. Allah Almighty created woman as a half in relation to man. That is why it says men are managers and in charge over women. So a woman has feelings particular to her, and a man has feelings particular to him. So Allah Almighty created nothing at the time of the covenant. When He created our souls too, how many men He would create, how many women He would create, and how many of these men, together with women, will come into the world until the Day of Judgement, how many and when they will leave, all of it is programmed.

That is why it says: with Us there is a book. Afterwards nothing is taken from it or added to it. So this whole universe, right at creation, before being created, was first programmed, and then created according to that program. That is why these worlds are programmed until the Day of Judgement. About it being programmed, this verse puts it very well. There are several, but I will tell you two of them.

Until the Day of Judgement there is not a single soul, let us say not a single living being, rather than soul. There is no living being whose deeds We do not know. See, these are programs.

The second one has slipped my mind now.

Yes, if it comes back I will tell you.

Until the Day of Judgement, it says, the leaves of the trees do not stir without My permission. See, so everything was programmed beforehand, and everything was created according to this program. And in creating it, He did not do it in a temporary way. We create what We create firmly, He says, We create it solidly. And I will not say that part. Allah Almighty created it very firmly. That much I will say. The rest enters the realm of secrets. Yes. Is there anyone who will say something? Does anyone else have a question? Go ahead. You ask, and I will explain.

Yes.

Whatever you want to ask, ask.

Is there anything from the verses? Tazim Hodja, you ask good questions. Go ahead, ask. Not at the moment, Hodja. Before, I... If a topic comes up, I ask it. Now I am going to bring you my phone.

I will play you a video. Gentlemen, give it to me.

First let me turn off the Bluetooth here, and then.

All right.

Yes. We will turn up its sound too. Come.

Here.

Now from here.

Where is the sound turned up?

I am going from there too. We will put it on the speaker, the speaker. It is coming out, Hodja, that is as loud as it gets anyway. Speaker, speaker.

We can say that hadiths explain the Quran, interpret it, clarify it, we give fatwas, rulings come from it. If a verse and a hadith conflict, the ruling is taken from the hadith. Because the hadith is also revelation. The Quran is also revelation. The Lord revealed both of them to our Master (peace be upon him). Sometimes he abrogated with a hadith what had been revealed in a verse. That is why, once the Messenger of Allah has said something, one can no longer say "the verse says this." Because it is the Messenger of Allah saying it. "It is in the verse" — who are you telling that to? The revelation was sent down to the one who owns it.

What are you telling him? That is it.

Behind people like these there are hundreds of thousands of people. Hundreds of thousands. Such poor people who do not know themselves, talking to the point of not being able to tell a hadith from a verse, and poor souls who disregard Allah's verses and know nothing of hadith, who will value certain events that pass as hadith but are human fabrications, and push the verse aside. Look, just look at the matter.

What is a hadith? A hadith is the counterpart of the verse "He does not speak idly." What is it? It is the counterpart of the verse "He does not speak idly." Well, what does "He does not speak idly" mean? He does not speak idly because Allah Himself taught him, Allah raised him, and not, as the superstitions say, that Gabriel taught him, mind you. The verse says so too. Gabriel taught him. Gabriel too is an angel of light created by Allah.

In that case, the hadiths that are the counterpart of the verse are what is called sahih hadith. That hadith is the counterpart of the verse. If a hadith is not the counterpart of a verse, then it was slipped in as a fabrication, and these are words they made up, calling them hadith, to turn the religion of Islam, Islam, into superstitions. Mostly the Jews do this. Well,

are there no such fabrications in the Quran? Now I will show you the truth of the matter, and I will now prove with evidence what enemies of religion people who speak this way are, or what ignorance they are in, or how, thinking themselves scholars and dragging hundreds of thousands of people after them, they slander Allah with lies. Allah Almighty's verse is the text of "kun". Its text, that is, the verses of the Quran. About the verses of the Quran, Allah Almighty says: We sent it down, We are its guardian until the Day of Judgement; not one letter of it is corrupted, nor will it be corrupted.

So the verses of the Quran are sound; even the interpretations of them either match the Quran verse or they do not. This does not concern the verses of the Quran. It concerns the text of the Quran's verses. That is, not one letter of it is corrupted, nor will it be corrupted. So, those who interpret the Quran wrongly, the mistakes in their translations, we too, in that sense, in a way that proves Allah, explained the correct meaning. The others were interpreted as superstition, wrongly, and we wrote the texts of their footnotes. So, since Allah is the guardian of the verses of the Quran,

then who is the guardian of the hadith?

I mean, are those who put superstitions into hadith its guardians? Like the ones saying this.

A true hadith is revelation.

It is revelation, but still the verse that is its counterpart is what prevails.

Even if it is genuine, the verse points to it. Because the verse opens up meaning upon meaning. A hadith, however, opens up only in a few meanings, in a way people can understand. So its essence is still the verse. So if you set a hadith against the verses, first be very careful about what you say. A hadith does not contradict a verse. The poor souls who would set a hadith against a verse, they are the ones who in this way take the hadith seriously and push the verse aside. If you push the verse aside, Allah pushes you aside. Yes. Whoever denies a single verse of the Quran is a kafir. Knowingly, though: whoever denies it is a kafir.

So people are very inclined to words like these, let us say Muslims, very inclined to words like these. Because faith is weak. Because faith is weak, they are fond of such things. The hadith is more acceptable, they say. Sir, because they have taken the verses away from before us. Now, go into a hundred thousand homes. Whichever home you happen to enter. Of a hundred thousand, in 991 homes the Quran is either hanging on the wall or not there at all. Maybe you will find ten thousand. Yes. So the deviant and the ignorant have taken it and are running off with it. Our religion does not leave the religion, but people have left their religion.

If you ask them, they are Muslims. Praise be to Allah. By Allah, we are thankful for that too. Since they say "we are Muslims", we are thankful for that too. Good thing they do not leave Islam. Because their way of life is entirely the life of a non-Muslim. Today there is no one without a tattoo. On their arm, on their private parts, on their body, a person without a tattoo is very rare. When you get a tattoo, when you are in a state of janabah, your janabah is not lifted. Your state of janabah is not lifted either. Why is it not lifted? Those who permit tattoos, I will not call them scholars, those hodjas do not know what kind of machine the human body is, what kind of cleanser it is.

When you are in janabah, all the impurities in your body burst out through your skin, through your pores. That is why, when non-Muslims do not wash much, by Allah, they smell worse than (?).

I have come across it. Yes. So you will not find this smell in a Muslim. Why will you not find it? Because when a Muslim is in janabah, if a dry spot the size of a needle's eye remains on his body, his body is not cleansed. And so his janabah is not lifted.

If you have your body tattooed, the impurities that would come out of your body remain under those tattoos. What happens between your skin and flesh has been cut off.

And you remain in janabah. In janabah. Hodja, but our nails, are they not under the skin? There, it happens over our nail; we do not put anything inside it. Allah, who created you, created those pieces of flesh in your body in such a way that the skin of your face is different, the flesh of your back is different, and the flesh under the nails is different too. It is Allah who created them so that the body's impurity does not come out from under them. He thought everything through in the finest detail, and so you cannot say, "Sir, water did not get under my nail, my janabah is not lifted." Because He created it that way.

But could Allah not have adorned your body? Oh, He would have adorned it so beautifully. But it needs no adornment. Your most beautiful adornment, your most beautiful appearance, sir, is right here, with this skin.

By Allah, I swear it. We see on television those athletes, or women, with those tattoos on their arms; they are entirely in filth. In paint, paint. In filth. A person feels disgust looking at such a person. What part of this do you enjoy? Do you know what it is in you that enjoys it? Your nafs, which is your enemy. Satan, who is your enemy, makes this look beautiful to you.

Yes. That is why our religion, which for 1456 years our ancestors brought to us, we have squandered our ancestors' religion. We do not know our religion.

Now, this knowledge that I know, this knowledge. The knowledge about which you say professors interpreted the verses wrongly. This knowledge of mine is even lower than that of a hundred or two hundred years ago. Someone back then was perhaps a bit more learned than me. He knew his religion so well. Coming down to us, all the way down to here, by our Lord's mercy, in a way you can understand, with His mercy, we are explaining a little something.

If you are deceived by this passing worldly life and, for a few hours of worldly life, you take your enemy for a friend and keep company with your enemy, your end is ruin, and a huge ruin, and when you fall into an eternal, endless life, there your only helper will be your faith. If your faith is weak and you have also gone outside, woe to you.

Someone asks a man: why do you worship? He says: when I stand before Allah Almighty in the hereafter, so that He does not ask me, "I made the prayer obligatory for you, why did you not pray?" How do you know there is a hereafter, he says. How do you know, he says. Ah. Look, he says. If there is a hereafter, by praying I lose nothing in the world, he says. There, I have got off the hook, he says. But if there is a hereafter, what will you do, he says.

Every person's reason knows that there is One who created him.

If a person does not use his reason, that person, unaware of himself, has handed his reason over to others; he is their slave and does not realise it.

Yes.

Where did we start, and where have we got to? We started from the hadiths, from the verses, and went there.

People have entered such a time that they are living the situation that matches this hadith.

Let us not say people, let us say scholars. What kind of scholar that may be. A time will come, it says, when scholars will give fatwas in the direction their people want. This is it. Poor people who give fatwas in their favour so that the people will say "Ahmet Efendi, Mehmet Efendi explains so beautifully". Some of them, I will not name them, have passed on to the hereafter, people who gave fatwas for I do not know how many thousand dollars an hour. Giving fatwas on Islam, mind you, on Islam, and these people, when dying, say this: "We do not really believe in Allah, but..." That is what they say. Perhaps you know who said these words. So people in this state — how will you benefit from what these people tell you, what part of it will you benefit from? Yes.

Yes.

Does anyone else have a question?

See how nice. From somewhere we are explaining such fine weapons. Ask. About states, fiqh, creed, kalam, hadith, verses, the words of people, ask. Good heavens. Yes. I will not tell you, wait, let me explain the limits. I will explain right away. I will explain from the verses.

Yes.

Come on.

Behzat, tell us. Name a verse.

Whichever verse you want, tell me and I will explain it.

We have finished our lessons.

We explained their footnotes. There are videos.

We finished the translations, there are videos of them. We finished the hadiths too, there are videos of them as well.

We want our children who cannot understand, who cannot grasp some of the later parts, to ask. Let us explain.

Hodja, could you explain verse 195 of Surah Al-A'raf? All right. See how nice. Praise be to Allah. Because their going astray starts from there. Enough. You said it. Surah Al-A'raf, 145, 195. Verse 195 is in here. Here.

Do they have feet to walk with, it says. Well, Allah Almighty is addressing people who do not believe in Allah and worship idols. Gods other than Allah: lifeless beings created by Allah that they shaped with their own hands and worship as gods — what does it say? Do they have feet to walk with? Or do they have hands to hold with? Or do they have eyes to see with? Or do they have ears to hear with? What do they have, it says, what do they have? Say: call your partners, then set whatever trap you want against me and do not even let me blink, it says.

Now these last words: I believe in no one but Allah, the Owner of the worlds.

Those idols of yours that Allah created, you worshipped idols, lifeless beings, out of your own desires and wishes, with Satan's trap and your own nafs's whims, simply because you are an enemy of Allah. You too know that these cannot be gods. So, however many such friends you have among the idols, gather them, set whatever trap you want against me, it says. Your trap, next to me, affects me no more than a puff. As much as a breeze of the wind, it says. Because the Owner of these worlds is behind me, it says. Yes. Then what does it say? Surely my protector is Allah, who sent down the Book. See, here you are. This is what you explain.

Whenever I explain a verse, the tafsir is like that too. I explain one verse and I have explained the other verse. I explain the other verse, I explain that verse. I have explained the verse after it. Yes. Surely my protector is Allah, who sent down the Book. And He watches over and protects all His righteous servants. Now there is something missing here. What does it say? He watches over His righteous servants, it says. Whereas Allah sees and watches over all His servants.

It should say: He sees and watches over all His servants. Well, is there a verse showing that He watches over all His servants? They set a trap, and We set a trap. But We are the best of those who set traps. They set certain traps against one another, outside their destinies. But We break the trap they set and put it within their destinies, He says. Also, Allah is present and watching everywhere, it says. When He says: until the Day of Judgement there is not a single living being whose deeds We do not know, He is beside every one of you. Plus, Allah protects all the worlds with His attribute ar-Rahman, with His mercy. Be it non-Muslim, be it Muslim, be it animals, He showers His mercy on all. So He says: My mercy has surpassed My wrath.

Go ahead, you found such a place. Hodja, a series called Gassal was broadcast on TRT. What? A series called Gassal was broadcast, Hodja. Gassal? A series called Gassal, Hodja, was broadcast.

I am hearing about it for the first time. Hodja, now, about people's moment of death, I mean a series about their washing and so on. Now, Hodja, after this, after this series, from hodjas, things like the moment of death, what the soul does after dying, things were made about that, Hodja. Commentaries started being made. One hodja says the soul, after death, goes here and goes there. It sees its funeral. There it does not realise it has died, and so on. Everyone says different things, Hodja. I see. Could you tell us the truth of it, Hodja? I mean, a person dies. What happens after death? Where does the soul go? Could you explain?

Good. They probably heard what you said here too.

As people move away from religion, they make up superstitions according to their own minds.

If you ask me: Hodja, are you not making up superstitions?

If I do not show you a verse, then I am making up superstitions too. That is so. I always tell you verses. You cannot call a verse a superstition.

"How do we know what you say is right?" If it is right in the verse, then — do you never use your reason? Do you never think? Do you never reflect? According to the verse. Compare what I explain with the other verses. If you hear a contradiction, come and tell me. Then I will have told superstitions too. Now, Allah Almighty, in His verses, tells us in many verses that souls do not return again. He says: not once, if We sent you back several more times, you would do the same deeds again. I will come to your question. First let me explain this part. After that.

It will be Surah As-Sajdah. Open Surah As-Sajdah, let me see. In the 400-something.

371... sir, 392, Surah As-Sajdah. See what it says. If only you could see when the guilty will bow their heads before their Lord: "Our Lord, we have seen, we have heard, now send us back to the world so that we may do good deeds; now we firmly believe," they will say.

And in the verse after it, it says: had We willed, We would surely have given everyone guidance. But the word has gone forth from Me with certainty that I will fill Hell with some of the jinn and some of mankind, it says. Now we need its 12th verse. You know, there are those who say Allah cannot be seen; "we have seen, we have seen," it says. Now here the souls, when our soul dies, I mean the soul does not die; when our body dies, the soul separated because we, in the garment of the body, while an embryo in the mother's womb, on the fortieth day the soul enters the body. Whatever soul Allah Almighty is going to send to the world, it enters that body. And the creation of that body too He tells in Surah Al-Mu'minun, verse 14. Will you read it, or shall I? Surah Al-Mu'minun, verse 14, open it, let us see where. Al-Mu'minun, see what page it is on.

Let us read it there. Find it, let me see. Let us find it on this phone, wait, that is better. Hodja, page 341. 341. Verse 14. 341. See what it says. Now: then We made the drop into an alaqa, a fertilised egg; after that We made the alaqa into a little piece of flesh. We turned this little piece of flesh into bones, a skeleton. There is no such thing in the soul, mind you. Listen. When the soul enters the body, when it enters that embryo, the embryo takes shape, the embryo now.

We also clothed these bones with flesh. Then We brought him forth as a human with another creation, He says. We were created with a second creation and became a body. This is a second creation. Now in that case, what was your question? Death, the soul. So, since it is with a second creation, at the moment of death, when the body dies, the soul too tastes the pain of this death. That is, every soul shall taste death, your return is to Me, it says. See, there is no death for the soul. Up to the grave there is a narration; I have not lived it, I do not know, but it is a narration, that he does not know he has died. But in my opinion he knows, in my opinion he knows.

I was saying I did not know, but now I remember. People are carrying my coffin, people are carrying it on their shoulders. And I am standing in a corner. But the people behind my coffin are many, a crowd is carrying it. And I am watching after them like this. They do not know, I say, that I am here.

We entered the grave too. The grave. Now we have come to the grave. The noble angels Munkar and Nakir came.

One from the right, one from the left. Beside him. They said: come on, we are going. Where are we going? We are going to our Lord, they said. We will take you to Allah, they said. We will take you to Allah Almighty, they said. As Hazrat Umar said: by Allah, I will knock their heads together.

I am thinking of you. I say: even if it is an ant sent by Allah Almighty, I would not have the strength, I say.

From there straight to the barzakh. The barzakh, the barzakh. The place where souls wait. They will stay there until the Day of Judgement. After the Day of Judgement, the earth is another place. When the sky becomes another sky and the earth is brought forth flat, when the earth is brought forth flat, there is no (?), it says. Straight to the place of gathering. So, they say it comes to the world, they say souls are summoned, they say this and that. Those soul-summoners, you know, they are summoning jinn, jinn. They are people with jinn. So after death there is no coming of the soul back to the world again.

The martyrs are an exception. Because, with Allah's permission, they still show people the way. They also fight among people. Yes.

This is how lofty a person that is in the sight of Allah in the religion of Islam, how high a rank he has attained, how beautifully Islam, Allah, loving us, shows us a path of light that will bring us to life.

It is understood, I suppose. There is no return of the soul. And He says: not once, if We sent you back several more times, you would do the same deeds again. I used to think so myself. I was younger. I used to say, a person makes mistakes.

He did it in this world. There he suffers the torment. Well, why does He not send him back to the world again, I mean, not give him a chance, I used to think. Everyone thinks like me anyway. Then I saw that Allah Almighty created us in the realm of Lahut. A person does not know (?). In the realm of Lahut He said: I am your Lord. I am telling you because I saw it, I saw it, gentlemen. Ladies. I mean, these are the counterparts of the verses anyway. There, when He said "I am your Lord", the Prophet too, beside Allah Almighty, says: yes, this is our Lord. And he tries to make our Lord known to people.

There, people are divided into three classes. It says so in Surah Al-Waqi'ah: those of the right, those of the left, the class of those brought near. After that, in Surah Al-A'raf, verse 172, Allah Almighty makes a covenant with people. He writes each person's own wish for him as his destiny.

Now why does He not give him a second chance to come to the world? This is the important part. He was going to create a being such that He would put its own will in the human's own hands, and it would govern itself. So Allah gave the human a part of His spirit. And for that reason He made the human honoured above the worlds. Will is two: universal will and partial will. Universal will is Allah's universal will. Partial will: a spirit from Him being in the human, and the will of that spirit is partial will. And when he made the covenant with Allah Almighty in Surah Al-A'raf, verse 172, Allah Almighty shows him these worlds, all of them, as stations.

The person, according to his own wishes and desires, with his feelings, chooses himself the world he wants, and Allah Almighty writes his own wish for him as destiny. This does not change in this world. This is done. So: not once, if We sent you back several more times, you would do the same deeds again. Now if this person went, went to the hereafter — who is this? The denier. If he went to the hereafter, there — Allah Almighty, Paradise, Hell — he cannot see Paradise, but if he saw the torment in Hell too, what does he say? Send me back again. When He sends him back, that part will be erased again.

When he comes to the world again, with the same will he will follow his own track and do the very same. Now this talk of mine here is being recorded on video. If you put this video of me in fifty thousand places, a hundred thousand places, in every place in the world at every second, you will hear the same things. You will hear the same words. So too people's destinies, when they come to the world, do the same and go again. That is why Allah Almighty says: not once, it says, if We sent you back several more times, you would do the same deeds again. Yes. That is why what people say as nonsense: that the soul comes again, that it enters a cat, enters a dog, enters rats, as in Pakistan.

They worship them constantly. Our ancestors, they say, of the rats, our ancestors, they say. Such deviants — let us not say deviants, let us say those deceived in ignorance — the outcome for those who gave their covenant to Allah as deniers in that way is all like that. Yes, had we all known Allah, Allah Almighty would have put us straight into Paradise. He would never have brought us to the world. In fact, in Al-A'raf, I mean in Surah Ta-Ha, 134, it says so too, does it not? Sir: had We destroyed them with a punishment. I mean, they are for Hell. You are for Paradise. Had We thrown you into Paradise and put them into Hell, they would have said this, it says: had You sent us prophets and books, we would not have fallen into this disgrace below.

So, for the manifestation of Allah's attribute of being Allah, since Allah Almighty is free of deficient attributes and is complete and perfect, He brought us, built this world, brought us and put us here. Now, flesh has wrapped around bone, prove yourself, He says. When you enter Hell, did you enter rightly or wrongly? And when you enter Paradise, did you enter rightly or wrongly? And when I judged between you, did I act justly or unjustly?

Anyone else asking a question? Hodja, after the human was created, before coming to the world, were there civilisations or beings that had lived in the world before? Because they are doing research on all kinds of things about the world. See, now I understand you. Until the world became suitable for our life, it went through seven eras. Let us say in the form of a mist. Then in the form of a cloud. Then in the form of moisture. Then in the form of fire. You know, it went through seven eras this way. Ahmed Bican says this: six generations came and went on the earth. The seventh is humans, he says.

Six generations came and went on the earth. So, Allah is He who. He is Allah who. You know, they ask why it says "He". Huwallahulladhi la ilaha illa huw. That is, He. He is Allah who. Only He, Allah. Allah emphasises His essence: that there is no god other than Him. He is Allah who, free of deficient attributes, creates in the state of vapour. He creates while it is in the state of a cloud. He creates while it is in the state of fire. He creates before it has even become a crust. And He creates all the beings He creates accordingly. Finally, when it becomes fit for human life, He brings humans onto the earth, and after they have proven what kind of humans they are, the Day of Judgement will break.

The world too will cease to exist. But on the Day of Judgement it will be gathered, flat, in the hereafter. You know: when the earth becomes another earth and the sky another, it says. In the hereafter He will bring the world forth flat, and people will come out of it there. As if coming out of a plant. I mean, as a plant comes out of the soil. We have cells in the human. There is a certain cell. It neither dies, nor burns, nor is lost. Those cells will bring us back exactly, right down to our fingerprints, into a body. It will meet our souls instantly. He says: when you come before Me with a driver.

A driver. Who is it said to? It is said to the body. Who is the driver? The soul. Soul and body. There are many meanings. People do not really understand these. That verse goes on like this: when the souls are paired — shamelessly, when woman and man unite with each other, so to speak, or when woman and man come face to face, or with the soul — you know, they do not bring in the soul and the body at all. They do not know that either. Whereas when it says "when the souls are paired", our body is like the likeness and shadow of the soul. In the same form. Now, three quarters of our body is water.

Three quarters. Water takes the colour and shape of the vessel it is in. So the body too takes the colour and shape of our soul. So our body bears witness against the soul or in its favour. Then the soul says to the body: why are you testifying against me? And the body says: Allah, who made me speak, is making me speak. And finally, when the speaking ends, when the testimony ends, you are returned to the One who first created you, it says. There the body dies a second time. We give you life twice and cause you to die twice, (?), it says. Then, after all the testimony is over, Allah Almighty will roll up the world like a rag, like an old rag, and throw it into Hell, it says.

Yes.

That is why the human being is very precious. What was your question? We forgot. Hodja, before mankind came to the world... The one that did not come. Mankind is the seventh generation. After this, there will be no more to come. The last. Because the worlds were created for the sake of the human. The worlds. Because Allah was a hidden treasure. That is, a treasure of knowledge. He wished His essence to be known, and began to create. His essence did not come out and say to His creatures, "I am your Lord." With knowledge, first a project. With that project, whatever He was going to create, after that He begins to create.

But most importantly, He creates a being that will be addressed by His essence. And that is the human, with a part of His spirit. On the earth, or among created beings, there is no being as honoured as the human. But if the human does not know his place, they are like the four-legged animals roaming the earth. Even more astray in their way, it says. And they become the permanent residents of the eternal life of Hell. May Allah protect us from such an end.

Has anyone else written to us here? Let me see. Has anyone written? There are. Quite a few have come. There are, indeed.

He says: As-salamu alaykum, sir. A hadith is narrated: "Die before you die." Could you explain it, sir? This is a sahih hadith.

Whoever lives it knows it. Whoever cannot live it cannot explain it.

To die before dying means you will know that you came from there. You will know why you came to the world. You will reform your nafs. Your nafs, you will know your Lord. In the world you will reach such a state that, like a dead body in the hands of a washer of the dead, in the state of a dead body, you will accept everything in the world.

After that you will burst forth, a plant, I mean with knowledge or by reforming your nafs, with spiritual feelings. After that your inner unveiling will open. This is dying before dying.

As-salamu alaykum, sir, he says. This much is enough, more than enough.

Sometimes in prayer we mix up the suras and read them not in their order but in reverse. After reading in reverse order in one rak'ah, should we continue in reverse in the other rak'ah too, or should we continue reading in the normal order? May Allah be pleased with you, he says. A person gets confused. He reads the sura that comes later first, and the earlier one after. He gets confused. It happens. But in the second rak'ah, you know the sunnah. In the third and fourth rak'ah you read in order. From top to bottom. Reverse — you have read it once. That is the side of a person that errs. Allah Almighty did not create people as error.

He also created them among the forgetful. You know one as first and the other as later. You read the first later and the later first. In this way, deeds depend on intentions.

Ömer Sefer: As-salamu alaykum. Bayram Abi asks this: having caught up with the second rak'ah of the evening prayer and followed the imam, Abi, when the Hodja Efendi gives the salam at the end of the third rak'ah and finishes the prayer, how will we continue our prayer, how many rak'ahs will we pray, two rak'ahs or one rak'ah? We kiss your hands. Now look what it says here. Pay close attention to this. He caught up from the second rak'ah of the evening prayer and prayed. The evening prayer has three rak'ahs. If you caught up with its second rak'ah and prayed, the Hodja Efendi recited with an additional sura, the Fatiha. You sat.

You sat in that second rak'ah. In the third rak'ah the Hodja did not recite an additional sura. You did the same. You follow the Hodja, you sat. The Hodja gave the salam to the first side. When he gives the salam to the second side too, you will stand up. You will pray the first rak'ah you missed, reciting it with an additional sura. Yes.

As far as we understood from your talks, Hazrat Eve was created from Hazrat Adam's left rib. Was every woman created from her husband's left rib, I wonder? And if so, what is the situation of those who marry two or three times in this world? This is your own thinking. Good, you are asking. Sir, earlier too it asked whether souls were created as women or as men, did it not? According to what it says, Allah Almighty created the first human factory from the left rib bone of Adam. How was the first human factory created? Mud was taken from the earth, clay, black clay. Sir, when Allah Almighty breathed into it the soul by which it was shaped, it came to life.

It became a body; it entered the garment of an outward body. And in this garment of an outward body, from his rib bone, He created his form — let us not say woman — that woman's form, and when He breathed into it the soul of our Mother Eve, it too became a woman's form. He creates the male, the male form; He creates the woman from his rib, the rib, they put on the outward body. These, when Allah Almighty set up the factory a second time, now come by being fertilised in the mother's womb. Those seeds were created earlier in the world of souls, in the realm of Lahut; these were created there. Of course, had you listened, had you listened well, dear guest, you would have understood this very well.

But still, I suppose we have informed you a little. As for those who marry, three marriages, four marriages: according to Allah Almighty's verse "men are managers and in charge over women". If you are struggling in your worship, marry as far as you are able, it says. Marry.

(?) says: Hodja, as-salamu alaykum. Allah Almighty, when creating us, left us free in our will. True. The will here is partial will. True. Your own will. Will Allah's will, which is the universal will, become manifest on the Day of Judgement? No. That universal will is already manifest. With that will He created these worlds. And with that will He became sovereign over all the worlds. And with that will He ruled with justice. These are all will. Will. What does will mean? Someone sensible, self-confident, capable of doing everything, or self-reliant — we call him a person with will. Sir, there is also a hadith saying that hearts are only in Allah's hand.

If this hadith is true, does Allah rule our hearts with His will? Now they interpret this hadith wrongly.

They interpret this wrongly. Why do they say this hadith this way?

It was Tabuk, I think: when they were defeated, Allah Almighty gives them a sleep. They are very grieved. In that grief, Allah Almighty gives them a sleep, and lifts their sorrow and gives their hearts peace. This is something else: Allah Almighty helping people in that tight moment. Otherwise, when it says "between two of His fingers", when it says hearts are between two of His fingers, it says He turns them to the left and turns them to the right. Now, since He turns them to the left and to the right — if in Surah Al-A'raf, verse 172, He left our will to us and wrote our wishes and desires as our destiny, why did He make a covenant with us?

Then whichever heart He turns, He takes to kufr, whichever He turns, He takes to Islam. If our hearts are between His two fingers, Allah says: My mercy has surpassed My wrath. Let Him turn the hearts of the unbelievers and let them become Muslims. Because His mercy has surpassed His wrath. These — verses, hadiths — just as verses are interpreted wrongly, this too has been interpreted wrongly. However the Prophet said this hadith, this hadith is not like this in its origin. But in the verse, Allah Almighty gives peace to a person's heart. The Messenger of Allah would say that hadith so that we understand; we cannot make it fit by ourselves.

Do we use our will with reason or with the heart? May Allah be pleased with you. You use it with your destiny, you use it with your wishes and deeds, you use it with your reason. Sir, do we use it with the heart? Not with the heart, with your reason. Your reason shows you both the right and the crooked. If you were to use it with the heart, your heart does nothing to you. Take the heart as a place of divine gaze, of manifestation, a mirror. Or take it as an inspiration, a word processed into a computer that comes there. With your reason you either do it or you do not. Whatever your destiny is, what are your wishes and desires in the direction of your destiny?

You turn in that direction. And Allah Almighty creates causes according to our wishes and desires. And when we carry out those causes with actual deeds, we incur sin through the causes. And so we prove what kind of person we are. A person without reason has no tongue either. So everything is with reason. But a person without reason, a madman, has a heart. Then, what would he be held to account for with that heart? It cannot be; we came to the world with our reason. We have two reasons. One is the 'aql al-ma'ad in our soul, the other is the 'aql al-ma'ash in the body. The 'aql al-ma'ad, the one in our soul, is the reason by which we decide whether to know our Lord or not.

The 'aql al-ma'ash is the reason in the body that can provide our livelihood in this world, go on the right path, and guide us in obeying or not obeying, so to speak, Allah's commands — a fine reason. Yes, that too is within our will, of course. Yes, my child Aydanur, Hüseyin Ulutaş. Sir: Aşık Veysel, in one of his couplets, says this about Allah Almighty, Jalla Jalaluhu. Are the words in these couplets correct? Ah, are the words in these couplets correct? "Present in every thing, the life in every body; for that reason we called Him the Beloved."

Now look, let us open this up word by word. "Present in every thing." True. He who is present and watching everywhere, "the life in every body". The one who gives life is Allah. The one who gives life is Allah. "For that reason we called Him" — life — "we called Him the Beloved." No. Now, no: if He is your life, if He is your life, you are calling yourself the Beloved. The one who gives you life is the Beloved, your life, this means the life of my life. That is, my Allah, who gave me my life. I have entrusted my life to You as well. I have given it to You. "The life in every body that exists." "That is why we called Him the Beloved." That is, Allah who created our life too, who created our existence, who gives us everything.

One must understand these well. Otherwise He is not in our life. Because He created the worlds. After creating the worlds, He created humans. Within humans He gave His spirit. And spirit — spirit, nafs and life are one. Bodies are separate. Spirit, nafs and life. One must know this well too. Bodies are separate. Inside this body, He takes this life from the body.

Allah gave the life. The one who created life is the Beloved. The life is Allah's. Yes. The one who created my life, the Beloved, is Allah. "First and last is He, it is His." "First and last is He." True. "His is the command." True. "Neither you exist, nor I exist." There is one blunder. There is one blunder. Now look.

"First and last is He." True.

"His is the command." He judges with justice, He is the Judge of judges. "Neither you exist, nor I exist." One man says: "I searched within myself and found You." "Neither are You known without me, nor am I known without You." That is why he says: "I searched within myself and found You." After that, look what he says. Now yours, what he says, leads to this. It leads to these words. After that he says: "Neither am I You, nor are You mine," because it might be shirk, he says. Look. This here is shirk.

Let us read that part again.

"Neither you exist, nor I exist." If He does not exist, you do not exist either. There is one blunder. You have made Him nonexistent. You have made yourself nonexistent too. There is one blunder. They slipped this in here too. Neither... Allah exists, it says. Only Allah exists. Only Allah exists, but He created you too.

Yes. It is not like that. A person comes so close to Allah that faith overflows — this goes step by step, though — faith overflows,

he wipes this whole universe from his eyes;

he had already surrendered to Allah before. Allah Almighty says: there are those who surrender to Me from the heart. Hazrat Abraham too, He says, is among those who surrender to Me. He had surrendered to Allah beforehand. When he also surrenders his soul to Allah, only Allah remains. This enters "la mawjuda illallah". They wrote that part wrongly. The person put his own words there this way. These are things that, as they were recited, passed from tongue to tongue this way and were written wrongly.

"Spring comes, it turns to flowers, they open. From time to time, if there is rain, they open. To the people of love, wine appears, it is drunk. Neither you exist, nor I exist. There is only one Gaffar (?)." Begin.

Now these are nice. Within it, "neither you exist nor I exist" is not right. "Neither you exist nor I exist."

If you do not exist, that is, if Allah does not exist, can there be a Gaffar?

Yes. "He does not fit in the world. The world is in Him. He does not fit in a place. Place is in Him. He does not fit in time. Time is in Him. Neither you exist nor I exist. Only one Gaffar (?)." Now these last three sayings, you know how they write Friday greetings, Friday greetings — it resembles the way those are written.

They say them. Most of them are words that attribute qualities to Allah. We give them no value at all. We sink. I do not even read them. Yes.

The lover.

Do not be a tree without fruit.

A fruitless tree also gives a person shade, and a person waits beneath it for it to bear fruit. But he sees it is a fruitless tree. He spends his life there. And when love comes to a person, Satan makes such words from Ahmet, from Mehmet pleasing to him. He wants to be with these words that please him. So if you stand at the edge of the sea and the waves strike your feet, slowly that wave pulls you into the sea through the sand. It pulls you into the swamp. So with words like these you go into a swamp. You are not in a position to know these. That is why we had a saying for people.

Let me remind you. My child, will you come here? I will come. You will throw away all your books. You will throw away all your books.

For you there is only reading the Quran. Reading its translation. When you do not understand, ask me. At one time they said: this man made his students throw away all their books. Yes, I did make them throw them away. Now, when every person who claims to be a scholar speaks, they see what is lacking in his words.

So you probably have not heard these words of mine. You are new... there are canaries, you know. They have chicks. When those chicks start to sing, they chirp, chirp, chirp. You too have started to sing like that. But there is much, much more to go. There is a long way yet to bringing out beautiful melodies. Do not get carried away by such words. Yes. Why did Allah Almighty create the souls in twilight? What is the wisdom in this, sir? May Allah be pleased with you, we kiss your hands. Ah, Allah Almighty writes that. I cannot know that much. Why He created them in twilight, I cannot know.

When the time comes, you can ask Allah Almighty about it.

Now, a twilight. The Prophet (peace be upon him), in a hadith: Allah created the souls in twilight. He scattered something of His light upon them. I will tell you what comes after this. He says to them, "I am your Lord." Whoever took from that light found his way. That is, whoever said yes found his way. Whoever said no lost his way and went astray. But the beginning part, before coming to it, you will ask our Lord there; He will answer.

Surah Al-Waqi'ah tells of people's division into three groups, the situation at the place of gathering. I understood that people there are in three groups. Because before it, it speaks of the Day of Judgement. Could you explain? There is nothing before it that speaks of the Day of Judgement. For the souls, there is never anything before it that speaks of the Day of Judgement. Let us read it once and see. Surah Al-Waqi'ah tells of people's division into three groups, the situation at the place of gathering, it says.

Not at the place of gathering. They were divided in the realm of Lahut. Not the gathering. The gathering is resurrection after death. Guest, guest, you have mixed this part up. In the seventh verse of Surah Al-Waqi'ah it says this: all the pairs, coming from one another, three classes, that is, those who will come from the lineage of our father Adam, that is, those who will come from his descendants; and before that, before our father Adam entered the body, first the creation of our souls in the realm of Lahut. Then, in the continuation of Surah Al-Waqi'ah: O you on the right, glad tidings to you. Wa ashab al-mash'amah, ma ashab al-mash'amah: (?), it says.

Was-sabiquna-s-sabiqun, ula'ika-l-muqarrabun, fi jannati-n-na'im: this is the third group, the sabiqun. (?). They were divided there. Now, after they were divided there, in Surah Al-A'raf, verse 172, Allah Almighty separately makes a covenant with people. He shows them the times. Whether to know Allah or not — whatever wish each has, He writes it in his own book. That book is our book. Ah, such a book in His hand, in which all destinies are again written, to be lived second by second, all of them. Yes. And after that, these worlds are programmed.

Our time here is up. Stay well. We are waiting for your questions. We will again answer your questions like this, with verses. If there is a place you could not understand — "Hodja, you say you answer with verses, but we could not understand this part" — when you say that, ask it again. Do not worry at all. Do not hold back. Do not hesitate. Ask again. If you still did not understand, ask again about the part you did not understand. We will explain. As-salamu alaykum. May you be entrusted to Allah. Stay well.

Yes.