Talk of 15 March 2025

It won't work unless you lend a hand. You can't walk by yourself. Bring it quickly. You can't walk by yourself. Sit down. Yes. Look, the young people are here, they're all sitting here.

Where did we

leave off?

Did we read this? Did we talk about it last week? "Shaking hands with someone of the opposite sex while fasting." We talked about this, didn't we? I think we said this too. "People who die in the month of Ramadan supposedly don't suffer torment." We said these too. Didn't we? Did we say that? We did, Hodja.

"Mustafa from Konya: the other day, a verse that comforts someone I love very much, as a dhikr, I decided to recite it. This verse is Surah Ad-Duha, 5. Verse," he says. I think we said that too.

What's here?

I read it. Here: "Peace be upon you, Hodja, I kiss your hands. Can we pray once we have done ghusl?" he asks. We read this too, didn't we? We read it, but I want to talk especially to the young people about this ghusl, to the young people. Most young people go around in a state of janabah. And how do we know they go around in janabah? When you go near them, a person in janabah smells. Smells very bad. Now, when a person is in janabah, through the pores in the skin the impurities in the body come out. That's why a person must take the full ablution. But our young people, copying each other, with the invention of the unbelievers, are getting tattoos.

A tattoo keeps the pore, and the dirt the body would expel through it, underneath, and various illnesses appear in the person. Did Allah not know how to adorn us? He created us so beautifully. That's why whatever comes from non-Muslims, from their filth, illnesses appear from it anyway. Now we also tell our young people that tattooing is a sin. Because he goes around in janabah. The ablutions he takes, the janabah ablution — it doesn't count in place of that ablution either. Now, He gave you the pore, and you've sealed the pore with lead or painted it. As long as the dirt doesn't come out from under it, your janabah doesn't go away. Without cleaning that skin, the dirt stays under it.

In this case, how will we get rid of our janabah? How will we wash?

Whether you have a lot of water or little water, I'll explain it two ways. If you have little water, you wash below the waist well. You wash your private parts well. After washing, you begin to take ablution. You won't recite the ablution. When putting water in your mouth you'll say madmada, when putting water in your nose, istinshaq. You'll say these. What is madmada? What is istinshaq? Madmada: "What I committed with my mouth, or tasted, or said — forgive my sins." And for my nose: bad smells to everyone, or good smells, or the smells of envying someone and so on — you say, "Forgive the sins committed." After that, as when taking a normal ablution, after washing your body well, after washing, you take your ablution.

Water from your head down, you wash your hands and face. Your arms — you take your ablution, your normal ablution. Now, the second way of ablution: if I have plenty of water, nicely you wash your lower parts, wash your head, wash your body, wash it. Not even a pinhole's width of your body should be left out. That is, all of it would be dry — I mean, it will be wet. Now, people, so their hair doesn't get messed up, just splash water on their hair like this. Even if there's something — if their moustache is nice, so the moustache doesn't get messed up, they wipe over it like this. It's not like that. All the pores of your body must meet the water.

That dirt coming from the body, that dirt in the skin, must be freed from the skin and come out. He must wash well. After washing he moves on to ablution. What will he say? Three times, when taking water into his mouth — O my Lord, what did you say? — to clean the body. Three times he'll take water into his mouth, gargle, take the water down to the throat and gargle. Pouring three times, inside the mouth, madmada: "The sins I committed with my mouth, forgive them." Then three times, for his nose, he'll say istinshaq. He'll draw water into his nose. Then he'll wash his face three times. Three times his right arm. Three times his left arm.

He'll take water onto his head once. He'll wipe over the top like this. After that he'll wet his hands. He'll put his little fingers into his ears like this. Into his ears, and with his thumb he'll do the back of the ear like this, wipe it. Then with the backs of his hands he'll wipe his nape like this. Then he'll wash his right foot three times. Then he'll wash his left foot three times. After that he'll pour water from his head down three times. He'll pour the water three times. So that no dry spot remains. Three times he'll pour water down his right side. And three times he'll pour water down his left side.

He'll say goodbye and come out.

Yes. The ghusl ablution. It is taken this way. With the ghusl ablution one may pray. With the ghusl ablution — the Prophet, going to every Friday prayer, took ghusl. He would take the ghusl ablution, this ablution. Yes. "Allah was a hidden treasure, and He created man as His addressee so that His essence would be known.

At the gathering of Alast, the souls split into three groups by the decision they made with their partial will. Here: why did Allah not destroy the unbelievers who do not know Him, do not accept Him as Lord, that is, who do not fit the purpose of creation, and leave only the souls who know Him, that is, who fit the purpose of creation?

While the (?) and the God-fearing fit the purpose of creation by knowing Allah, I could not grasp the reason for the unbelievers' existence. Are these unbelieving souls not destroyed after being created? Or are they not returned to Allah's own universal spirit? This question stuck in my mind. May Allah be pleased with you." Now, Allah Almighty created from His spirit as many as were to be created. How many people Allah created, we cannot know that. After creating them, He separated them from His spirit anyway. Now, let's say I have a thousand children. A thousand children. Some know me, some don't.

I tell them: look, I'll drive you to that barren land. There are a great many volcanoes there. You'll burn in their fire. And you I'll bring here. You'll enjoy yourselves. These say, "I don't know you." Then you go there too. That's why there's no return of the soul. There's no going back into Allah Almighty. Now, Allah Almighty left the human He separated from His essence free in his own will. He wanted the human, left free in his own will, to know Allah by his own will. Since there is no more death for the soul, over the souls, He made a covenant with them. "Why did He bring people who deny Him into the world?" he asks.

Into the world. The reason for coming into the world: Surah (?), verse 134 — we have mentioned that verse many times. "Them," He says, "We sent people," He says, "a second time, to prove to themselves what kind of people they are, We sent them into the world." What did He do? With a second creation He put man into the garb of a body, and in this garb of a body man — the one who denies and the one who doesn't, here the God-fearing and the wretched — tests himself. They are tested by themselves. May Allah's peace be upon him. Allah — the one who knows Allah, sir, who obeys Him — to His paradise; those who rebel against Allah, sir, or those who say (?) — that is, which path? It becomes clear.

In this case Allah Almighty sends people to a realm where His essence is not visible to them, and there people are tested by themselves.

Yes.

"In the Sharia, is the punishment for leaving the religion death? Did the Prophet make any statement on this?" He did. There is no compulsion on anyone in religion. If he wishes he becomes an idol-worshipper, if he wishes a Christian. There's no such punishment. But if that person goes and sees that idol-worship is bad, or sees that Christianity too is such a fabrication — again, not "my religion was fine after all" — if he enters Islam, he becomes a murtad. That is, they call this a turncoat.

"Hodja, after finishing the bath, after finishing the bath, is pouring cold water on the feet a sunnah? It is mentioned in a hadith." Look, many things are fabricated. Your feet anyway — what are you saying? "Hodja, after finishing the bath" — you've finished the bath nicely.

You've taken your ablution. And as you come out of there, there's also this pouring of cold water on your feet.

Now then, if this is a sunnah, then say we've all abandoned the sunnahs. All the old people abandoned the sunnah. They can't find a single drop of cold water for their feet. They wash the sunnah. And come out of there. Many things are all fabricated. It's making people waste their time on useless things, and their water too. Necati says this too. There's no other question here. If you have questions, say them. Who will ask a question?

Murat probably has one.

Look. Look. Look and ask.

If you

aren't asking, let's open something here and see. What will come up in the red on the right side? That is, let's open a verse that has been interpreted wrongly here. Here on the right side nothing came up. On the left nothing came up either. Let's open here too. Two came up, look. Okay. One of them, two of them. It says: "My Messenger, have you not seen? We sent upon the unbelievers devils that drive them thoroughly into rebellion," it says. Aah!

In His verse Allah Almighty both says, "I accept repentances abundantly," and — whatever you may be, as Mawlana said — the religion is not a religion of rebels, come, He says; there is no repentance Allah does not accept. In this case, its correct meaning: that the Messenger did not see the unbelievers themselves being together with the devils that drive them thoroughly into rebellion. Why do you blame Allah? To three people, up to four, a crime they did not ascribe. According to the maxim of Zionism the verses have been interpreted. According to the maxim of Zionism. Now Allah Almighty will both accept repentance and accept repentances abundantly, and not will injustice to the worlds, and yet let devils loose upon His servants to lead them astray.

Well then, why did Allah Almighty, in Surah Al-A'raf, verse 172, make a covenant with us? Why did He leave our own will to ourselves?

All these, by blaming Allah Almighty — people have no sins, by saying, "Allah leads astray whom He wills, and guides whom He wills to the right path." If you are astray: "When You led me astray, You did it; what do You want from me?" — you'd say that, wouldn't you. You'd say this. Or: "Why did You guide him right and give him paradise? I too — for Your creating — You created me too. You created me for (?) too." You'd say this, wouldn't you.

They have instilled the whole idea of Zionism here, just as it is.

It's a Quran written 100 years ago anyway. Yes. Ömer Nasuhi Bilmen wrote it. And there was one more. Elmalı wrote it. And a Jew wrote it. They took that maxim of Zionism from the Jew and accepted it as the foundation of Islam. This is not the foundation of Islam. It is Zionism's own belief, its own faith. Faith in superstition. In this case, those who, to do away with the religion of Islam, from long ago, and in our time too, for centuries have striven to do away with the religion, in this time, in our time, are running rampant, and about me they say this: "This man changes the verses." Now, I address people like this: The verses do not change; the essence of the verse — Allah Almighty sent the Quran to the earth, and under its protection are the noble ones.

They are verses. In the Quran the verses do not change. Ah, "I'm changing verses." What? I'm changing its translation. Its translation. "Whoever says 'Allah said so' when Allah did not say it, let him prepare his place in the torment" — according to the verse; according to the maxim of Zionism, these Quran verses written have been diverted from the Quran's own true meaning. In this case, when we state these true meanings, they say about us: "This man changes the verses of the Quran." Between you and me, these people are witnesses too, and you squeeze yourself between two vices and set out on the road to hell.

Unless you repent and return to the truth. If you return to the truth.

Yes.

And what does it say here? "On the day We gather the God-fearing as a delegation into the presence of the Most Merciful Allah" — look, here they work so subtly that this, this wording, one can't easily understand. What's wrong with it? In this verse. What a beautiful verse. Look, I'll read it once more. "On the day We gather the God-fearing as a delegation into the presence of the Most Merciful Allah," it says. And the other people? Why gather only these?

Gather them too into His presence. Now here there is a distinction between people. Whereas "when We gather the God-fearing like envoys into the presence of the Most Merciful, like envoys" — that is, at the Great Judgment, those God-fearing, whom Allah Almighty receives with a smiling face, the righteous servants. Righteous servants. You saying here "the God-fearing", and Him saying to them "come" into His presence, is different. Here: "When We gather the God-fearing like envoys into the presence of the Most Merciful" — the verses must be interpreted by their counterparts in other verses. Now, in one place they put Gabriel in place of Allah too. That's what Zionism is like.

They put him in place of Allah. What does it say?

Going up on the Mi'raj, the Prophet (peace be upon him), with the Buraq, at Gabriel's command, comes as far as Sidrat al-Muntaha. At Sidrat al-Muntaha he says, "If I go an ant's length further, I'll burn." "I would burn," he says. After that the Prophet (?) and goes up on the Mi'raj. On the Mi'raj, at the horizon, the farthest horizon, "he saw Gabriel," it says. Didn't Gabriel stay at Sidrat al-Muntaha? He did. Well, are there two Gabriels? Three? Five? How many Gabriels are there? If Gabriel is one, how many? Did Allah enter Gabriel? Did He take Gabriel's form and appear as Gabriel? Where is Allah? Where did our Prophet go?

He went into the presence of Allah. That is the Mi'raj. What does Mi'raj mean? Our prayers too are each a mi'raj. That is, being in the presence of Allah. Not in the presence of Gabriel. This is the creed of Zionism. They put these in here. "This man says it like this," they say. "Sir, he says 'Allah said'," they say. And in a verse: "The angels and the spirit ascended to a place whose measure is 50,000 years in worldly years," it says. That is, where did they ascend? Where did they go? We put it like this: "The angels ascended into the presence of your Lord in a time whose measure is 50,000 years." They ascended into the presence of Allah.

What is meant by 50,000 years? By 50,000 years is meant that every 50,000 years time, the era has changed. Destroyed, everything rebuilt. Destroyed, rebuilt. And I said: determine the one 50,000 years before, and I'll tell you when the Last Day broke. Since no one can tell that, they can't know this either. The Last Day is hidden, in Allah's hand. This is knowledge belonging to Allah alone. Without knowledge you can't understand these places. They've sent eight, nine such things all over. "This man, this man," they say, "calls Gabriel, you know, Allah," when it should be Gabriel. "Sir, Allah — Gabriel taught the Prophet, taught him," they say.

And I say: Allah taught him. "My Lord educated me, and educated me beautifully," says — Allah — the Prophet. Here now, if you attribute everything of Allah to Gabriel, it's not your knowledge of the Quran; it's your Zionism, Zionism, a superstition you're trying to fit onto the Quran. Zionism. You — not knowledge of the Quran, not Islam's own root — in place of Islam's root you have put the root of Zionism. If we state the spirit of Islam, the Quran's own meaning, its true meaning, in what sense our Lord said it, and you say "this man changes the verses of the Quran," then for what you say, the people, and the servants who know Allah, and Islam are witnesses.

If need be, take me to court. For changing the verses of the Quran. You can't. Because we speak the truth. Here I explain Islam. I explain the verses. If I explain it wrongly — if I tell superstition saying "I am Islam" — many people (?) came out. Many people told superstition. All of them, all of them passed and went. And I call on the Diyanet. If I am wrong, correct me. I want to live the religion of Islam. I want to know Allah's word. If I am wrong, invite me to the truth by confirming verses with verses. You don't come. If he doesn't come, that means you don't say a word either. And we interpret it in this way.

"Ah, Hodja, you carry on too. We can't say it, but we won't do anything to you either." Ah, thank you — we're saying it anyway. Yes, do you have questions, gentlemen? No. Hüseyin, do you have one? Go on — you don't have one either?

Let's look here a bit more, what will come up?

From here a place came up: "O Muhammad," it says. Allahumma salli ala sayyidina wa nabiyyina Muhammadin wa alayhi wa (?) — their, and child- their, their wealth and children — let them not impress you, because with these Allah only wants, in the life of this world, to increase their torment and that their souls depart as unbelievers." Is our Lord like this? Is this Allah?

Does Allah wrong the servants He created? Doesn't this contradict this verse: "Allah does not will injustice to the worlds." Then would any father want to throw his own child into hell? Would a person with a conscience want to throw him into fire? Did Allah create people for torment? But that's what it says. Look what it says here. Look now. Let me show the secret of this here. Look what it says.

Yes.

Let me come here. Yes.

Surah Al-A'raf, verse 179. Yes. Surah Al-A'raf. 58. What number? 68. 68.

Ah, here: "By oath, We have created many of the jinn and humans for hell," it says. Ah, is it really like that? Ah, they write what they've written. In what they themselves wrote in the Quran — "I know Arabic, I'll write the Quran," he says; if he has a bit more knowledge: "It's like this at the basis of the Quran." Or: "It's like this at the basis of Arabic. It's like this in its grammar." Well, Arabic grammar doesn't concern me either. Allah's word concerns me. The word. What does it tell you?

Your grammar is the grammar of the language Zionism has translated. My grammar is the grammar of Allah's word.

And we say: "We created hell for many of the jinn and humans." Hell was created for many of the humans and jinn. Were prisons in the world made for all of us? They were made for those who (?). How can you say, "I will put many of all humans and jinn into hell; I created them for that"? That is, these are entirely — this in the Quran — they used the words of Zionism. They (?) Allah. Even though Allah occurs in the verses, they've covered Allah over; they don't say it. And when "spirit" occurs, they describe the spirit as Gabriel. In fantasies. They cannot change the verse. Yes. Our people too have been loaded with these superstitions in this way; because of these superstitions, when you speak the truth, they see you as deviant.

You are witnesses to us over the years. When I began to explain all of it, what people came out against me. They said, "You're deviant." "Go away. Repent," they said. They said, "You're an Atatürk-ist," they said, "You're an Adnan Oktar follower." Oh, they said this too. And what did I tell them? Be a little patient. Until when? Until the sixth volume. "At the sixth volume," I said, "you'll take it all back." And so it happened. Then one of them comes out. When he talks just like the others, someone answers him: "Brother, be a little patient. We were like you once."

Yes.

Many. There are mistakes, you know. There are many mistakes.

Look, what shall I say now. "We explain the verses in such detail so that perhaps they may turn back from their denial." explain. Now here there's the word "perhaps". The word "perhaps" does not befit Allah (?); it cannot be ascribed to Him. Allah knows, of the people to come until the Last Day, what is in the remotest corner of their hearts that even they themselves do not know. Can you use "perhaps" here? Here, "so that, so that those people, sir, with the verses — those who deny, to those who deny and to everyone — We explain, so that..." What could it be?

Glasses. I have glasses inside. In my room. Under the Quran. The eye that opens and closes. That's being read. That is, make it up, make it up and say it. Make it up, make it up and say it. And then: "This man changes the verses of the Quran." I don't change the verses of the Quran. I change the places where the words of Zionism are used. Yes. That's why people must know these well. They must know the truth, what is right. Yes. A Muslim is a person of faith.

When Allah is mentioned, he stops. His heart is full of Allah. But he does not use his mind. To those who live as Muslims with these superstitions, Allah Almighty says this verse: "Do you never use your minds? Do you never reflect?" So if I am a Muslim — what I say and the superstition in a Muslim's head — why doesn't he critique the two, why doesn't he compare them? He must compare them. "We do not call anyone to account without having made the truth heard," says Allah Almighty. That is, "We do not call anyone to account for something We did not make heard." Verse. So every person — whether via the internet, or from one another, or from this one to that one, to each other — Allah Almighty makes this heard.

Then the word of truth — through Satan's seduction, the whims of the nafs, the world appearing attractive to him — that superstitious word seems pleasing to him. And since the word of truth weighs on him, he doesn't want to hear it. Afterwards, it affects him.

On that day of reckoning, it is heavy there. "Those sinners," it says, "with their heads bowed: 'We have come, we have seen. Is there a return for us to the world?'" Surah As-Sajdah, verse 12. It's too late by then. Life is a person's treasure. Life. A person can't know when he will die. In this case, he gets up here, and as he walks, he drops down, just like that.

Since we cannot know when our life will end, come to a close, one must not compromise on Allah's path. If we have believed that there is no god but Allah, and that Muhammad (peace be upon him) is His servant and Messenger, the last prophet,

and when you say, "I have taken on this religion, I have accepted it," you must use your mind.

You must think of Allah. You must think of the Hereafter. If you think about what you'll do in the world days in advance, months ahead, then the Hereafter, the realm beyond after death, you are obliged to think of too. If, while in this world, you take the Hereafter lightly and turn your back, then at the end of your life, when you end up in ruin — for the people Allah Almighty has cut off from His mercy, no prophet, no person will intercede.

Yes. In this case people, whatever happens, without compromising on Allah, on their own path, on Allah's path, both in the world and struggling on Allah's path, without rebelling against Allah, without falling into kufr, must win their Hereafter.

Allah Almighty opens doors of opportunity for people. What is this door of opportunity? The holy nights. And now they make the holy nights look hard to people — let those not exist either. Let people carry on with their own habits. Having driven them so far from their religion, so that they don't return to their old customs and come back to their religion, they're trying to do away with the holy nights too. What is it? "The holy nights didn't exist in the Prophet's time." So what? Is it something bad? A holy night. The Night of Bara'ah — parting from one's sins; the Night of Mi'raj — the Prophet's going up on the Mi'raj. So that night doesn't exist?

Did the Prophet not go up on the Mi'raj? Yes.

In this case people get caught up in this course. If one turns his back on the religion of Islam, he wrongs himself. That's why we call Ramadan the month of mercy Allah Almighty offers people — where does the mercy come from? One: first, because I carry out Allah's word, because I fast, you attain Allah's mercy. Two: the body He gave you, you fed it and gave it drink for eleven months. "Let it rest," He says. A mercy for you. "I gave it to you in trust," He says. "I will call you to account for how you used this trust," He says. Yes. Now, in this case we are obliged to protect our body too. From the lawful, the unlawful, from eating too much, from making it fat, from (?) — we're responsible for that too.

Sir, third: in our life, with people of good character, with good people we must form ties and not soil our path. Now, watch out for people. Many people, once they get together, talk beneath you. They talk with swearing. Come on, you're a human being. You came as a human. Talk like a human, won't you?

They boast of drinking. They boast of committing adultery with women and girls.

Whereas if there's anyone to be proud of, it's Allah. If there's anyone to be loved most, it's Allah. If there's anyone to be feared most, it's Allah.

Yes.

So the month of Ramadan lights our way. For our body's health, for our worship of Allah, to strengthen our faith, the month of Ramadan lights our way.

If people could, they'd almost do away with Ramadan too. Yes.

Those who don't fast become the "enlightened" anyway. These enlightened ones, in my view, are people floating in darkness, seized by an inferiority complex, not regarding themselves as human, and to be regarded as human, to make people say among people "I'm human too," they display their own exposure, their nakedness, let people make use of them, and in the end, like a rag wiped, soiled and thrown away, unaware they'll be thrown away — a mindless person. Yes.

May Allah protect us from people of such "understanding". Yes. We will protect ourselves. Outside, people — quite normal family homes have, in many places, become brothels. Women living their lives with their husbands have become fewer. On their televisions too, women sit and talk among themselves: "You still," she says, "live with your husband?" she says. On the internet, married women work without their husband's knowledge, they eat out, they commit adultery. This has increased. Families in homes have decreased.

If my wife is covered, I am honoured.

She doesn't uncover her head. Even at home she doesn't uncover her head.

Whereas a woman has the right to adorn herself at home for her husband. But this woman adorns herself not for her husband but for outside. Why? So they'll call her beautiful. So they'll see her as enlightened.

So they'll see her as progressive.

People living with these mentalities have increased. The notion of family has disappeared too. And what do the families do? Those who fear Allah can't uncover. Since those who fear Allah can't uncover, their husbands get tired of them. This time he turns outside. Outside. He seeks his pleasure outside.

A woman soiled, defiled all over by her exposure — that woman, how can you love her, how can you go to her? With your wife standing before you like a covered flower, how can you shut her out and, with that conscience, go outside?

What a fine law Allah Almighty laid down. "Such people" — strike off their heads, it says.

A man who commits adultery — with a married woman who commits adultery — if a married man commits adultery too, both of them are put to death by stoning, rajm.

An unmarried man who commits adultery. An unmarried girl who commits adultery. First give these to each other. If they don't take each other, strike a hundred lashes. A hundred lashes. How fine. If he can like it, he likes it; if he can't, (?).

Our laws have been put out of action. They're not in Allah's hands. Nor in the hands of those who love Allah.

Those who don't know themselves, who say "I'm a Muslim" among people yet don't know themselves, unaware of the verses — they turned their backs on these. Outside they run rampant as they please.

How did morals break down? Naked women came from Russia over the Black Sea. Completely naked. Men divorced their wives and married these. Ah, if there had been faith, would he have looked at her? Faith, son — may Allah save us. You marry people like that, with their private parts exposed, uncovered everywhere, and if you divorce your wife, the women too, saying "our husbands don't like us, they marry those," uncovered themselves too. A person's vein of modesty must not tear even once. After that she recognised neither husband nor modesty. Like grapes darkening by looking at each other — in this way people went bad and were gone.

For 1,400 years our ancestors brought our language to us perfectly intact. We are in the year 1446. For 40-50 years we have squandered our language, thrown it away. Who did it? We did, we ourselves. These living people did it.

Yes. He didn't say, "How will I go into my Lord's presence tomorrow at the Great Judgment?"

In my childhood, those who did such evil — her father, brother or a relative would kill the woman, kill the girl. She'd be found dead by a stream, in a forest. Perpetrator unknown. May Allah grant safety. Yes. If it were like this, if a person feared this (?) death, would this filth happen? Yes.

Let's end our lesson here; there's much to say, but it doesn't all fit into one lesson; iftar time is approaching; there will be those who'll take ablution; we're ending our lesson. For the sake of Allah Almighty, Al-Fatiha. Amin. O Lord, you bring the maxim of Zionism as the basis of the Quran, and the person who speaks the truth, those who speak the basis of the Quran — you say they're contrary to the religion of Islam. Allah, Allah — you call Gabriel Allah, and let us explain Allah as Allah in the true sense. You deny this and say "Gabriel".

Look, do you know what else it shows? There's a text here. I'm showing it. It shows many things, but I'm saying what stuck in my mind. It shows the seventh verse. No, I'm showing the first verse.

"Allah has sealed their hearts and their ears." Look. What is it showing now? "Allah has sealed their hearts and their ears. Over their eyes a veil has been drawn. And for them there is what we call a (?) torment." Correct. Now you all know this to be correct. Whereas if one knew the root, the root — if one knew the meaning of the Quran's verse: that people, by covenanting with Allah's decree, had themselves programmed by their own will, and Surah Al-A'raf — realizing what they followed. If you had known that, you wouldn't do it this way. This way, now, I blame Allah. Now I'd say: "You sealed my heart, drew a veil over the eye, our ears — pay attention — why didn't you do it to the other one?

What did I do to you? Shouldn't I give this?" I'd say that, wouldn't I. Look, am I the one who misunderstands? I'm explaining it to you, look here. What have they done with these? "Allah has directed their hearts and ears." Who? The hearts He wants, that is, theirs. "The experiences in their eyes, states, and for them there are (?) in the hereafters of the world." This, it says — he's reading this now, he's reading what I wrote. Well, this is written like this: "When they denied the Messenger, the Lord — Allah — they had their (?) there sealed by Allah." In the root, you see. In the root, they had them sealed.

"They had weight put on their ears, and a veil drawn over their eyes. For them there is a great torment." Come on, why do you blame Allah? As a human, you made a covenant with Allah. Allah gave you great value. He brought you out of His spirit and gave it to you. He held you as the addressee of His essence and said, "Ask; whatever you ask of Me, I will give." Well, if you wish for this kufr, if you rebel against Allah, why do you blame Allah? Why don't you say, "I used my own will"? This, too, it shows — "he interpreted the Quran wrongly," well — come on, if I interpreted it so, invite me to the truth: Allah, who is free from deficient attributes — show me a verse without attributing such things to Him.

Ah, if I'm (?), show me a verse.

Allah, Allah.

(?) Diyanet. They say to me, "This man," they say, "is contrary to the religion of Islam — what he says. Contrary to the foundation of Islam." Are you the one saying that? Am I the one saying things contrary to the foundation of Islam?

Amazing.

Ah, I say: don't make me speak. I am a sinner like (?). Ah, I say that too. Don't make me speak. Rightly, turn me back, turn me around with your own language of truth. Rightly, to Allah's verses — but I know no religion other than Islam. Without blaming Allah, without any rebellion against Him, confirm verses with verses. Convince me. Let me repent. Repent. Let me repent of this too. Let me say I said it wrong. "Gabriel was Allah, and I didn't know." Let me repent, let me say it.

Let me say it, come on. He doesn't say that either, doesn't come. He doesn't convince me. Doesn't call me.

So then, am I not obliged to speak the truth? Ah, if he says, "We too know you're speaking rightly. But its foundation is like this. We do our duty here on this principle." Explain this duty as you know it. Gladly. I'm explaining it as I know it anyway. That's how it is.