Talk of 3 May 2025

what did you hand him? I brought you that one from the white one, from the charger, that was in the bag, Hodja. Let me see, in the bag — this isn't this one's this one's is that one's, and that one's is this one's, that's why I gave it to you, I said go pull it out and bring it it was in the bag, Hodja. The bag was here. Where's the bag, Hodja? Look, listen, give it to me. We plugged it in there, I suppose we plugged it in. No, look, no, it's plugged in there, that's plugged in. The bottom part, of course. Take the same one as that — it's improved, you see. Of course, these stay.

Guest, guest.

yes, a guest says: Peace be upon you, sir. And upon you be peace. A person who has not reformed his nafs — even without realising it, does he sometimes receive inspiration from his Lord as help? Whether in our work or in religious matters, beautiful ideas suddenly come to our mind and our problem gets solved. Is this an inspiration? Say. There. This belongs to this one. Without this, this won't work. This is that one's, that is that one's. Now come over here, let me see. Plug this in here, let me see. Okay.

Not like that, not like that. There's one crazy one. Ah, press it.

Give it from here now. Give it from here. Give it, I'll — okay. You can go.

Shall I come? Shall I come?

Yes. Okay.

Okay.

Come, come. Come, come, come. Sir, these too — take them, put them there.

A person who has not reformed his nafs — even without realising it, does he receive inspiration from his Lord as help? Sometimes, whether in our work or in religious matters, a beautiful idea suddenly comes to our mind and our problem gets solved. Is this an inspiration? Yes. Allah Almighty does not leave the servants He created alone. So when a person is in distress, Allah Almighty sometimes inspires beautiful words into his heart. The person thinks, I solved it myself. Whereas things he did not know come to his heart. And show him the way. In this case, if the person listens to that inspiration and solves his problem, he finds peace.

If not — if he again goes his own way, he cannot escape the distress. Yes. There is no such thing as, "I must first reform my nafs, sir, and only then will I receive inspiration." Allah is always beside His servants. Ever-present and all-seeing.

Peace be upon you, sir. If we miss the alarm for the morning prayer and wake up with the last 5–10 minutes left, is it more correct to hurry and pray before the makruh time begins, or should we wait until after the makruh time? Also, apart from praying during the makruh times, is there any harm in doing dhikr and reading the Quran? he says. Now, what he wants to say is this. If we miss the morning prayer alarm, with 5–10 minutes left until what? 5–10 minutes before sunrise, he says. Then the makruh time is starting anyway. If we wake up, is it better to hurry and pray before the makruh time begins? He is right. Of course.

The morning prayer, it says, is witnessed.

However it may be, before the makruh time begins you must pray your prayer, sir, even in a hurry. Now, the Prophet (peace be upon him) mostly prayed the sunnah of the morning prayer with Surah Al-Kafirun and Al-Ikhlas, short verses.

A little more than the verses you recite in the morning prayer — the fard you pray that way. You finish your prayer before the makruh time begins. Why? "While there's plenty of time — after the makruh time passes, once the sun has risen and the makruh time is over, there's time until noon — why isn't it better to pray it there, at ease?" — when you say that, do you have proof in your hand of what will happen a moment later? No. Then, in one place it's makruh time — do you have time in your hand to get past that too? No. Also, you cooked your meal, you cooked it. Then you leave it standing, you put it in the fridge.

Sir, you'll take it out of the fridge and eat it. Or you leave it standing. The more it is delayed, the more the calories in it decrease. That is, it heads toward going sour. In this case, even if it doesn't go sour, a prayer performed on time is more virtuous. True, a prayer performed after the makruh time does not count as a make-up; it counts as the fard. If you fall asleep and wake up in the makruh time, that is an exception. Then you let the makruh time pass. In this case you will have prayed your prayer after the makruh time. But a prayer you missed through absent-mindedness is different.

And leaving a prayer you could have prayed, even in a hurry, until the makruh time, and praying it after the makruh time, is different. Exactly. You won't get the reward. If you get ten rewards from one, from the other you get eight rewards. For example, when you pray at home you get one reward; if you pray in the mosque you get twenty-seven rewards. Because it is prayed in congregation. Prayer represents unity and togetherness. One meaning of "cami" (mosque) is to gather together. The place where the congregation is. Yes. He holds fast to the circle of the religion of Islam. When everyone prays together in Allah's presence, you look among them.

There is a saintly servant of Allah. You become a recipient of his prayer. Yes.

There are no other questions here. Do you have a question?

Guest.

If there are questions from before, let's read the earlier ones, let's see what they said. Sir.

Down below, let's go and see.

Lots of questions are being asked here. Peace be upon you, sir. We learned from you that a person has three friends and three enemies. Is inspiration, one of the friends here, present for every Muslim? That is, does Allah help with inspiration even a person who has not reformed his nafs, even if he does not realise it? It is the answer to a question we just discussed. Yes. The three friends: one is reason, one is faith, and one is the inspiration Allah gives to the heart. And the enemies are the nafs, the world and Satan.

So if you know your friend and your enemy well, and side with the friend, you live Islam. You find peace. Sir, inspiration too is already intertwined with Allah's servants. "If you come to Me walking, I come to you running." Allah is present and all-seeing everywhere. Just surrender to Allah, and Allah will solve your problems too. Yes.

He says: Peace be upon you, Hodja. May your holy night (kandil) be blessed. This one is from the kandil. Souls in the realm of lahut: when they were first created, were they created as women and men? Or did each soul make its own choice later, during the covenant? Can you explain? May Allah be pleased with you, he says. We explained that before in our lessons. Allah Almighty created as many [women] as will come into the world. He also created as many men as will come. Because there will be wars in the world. Some peoples will perish. Some peoples will be cursed. In that case. Because He knew these things, as many women and as many men as will come to the world until the Day of Judgement, that many, Allah Almighty created our — those — souls.

Our true existence is there. If our true existence is there, the woman did not choose it herself, nor did the man choose it himself.

Allah, according to our souls — that is, when creating the souls — this many souls, that is, men, this many women. Allah Almighty created them in accordance with His own will. Now here they also do it with a "lahıt", with their hands. Sometimes they make a woman's thing, the lahıt; sometimes they make a man's lahıt. That is, what we call lahıt is the place where statues are made, the workshops. Allah Almighty too created our souls in that arena. As many men as will come, as many women as will come — He created them. And then He made a covenant about what they would do. He gave each of them their wishes as their destiny.

And in making the covenant, Allah Almighty granted each person his aim according to his wish and desire. He did not make him a woman or a man there. See — according to his wish. Because once the soul is given, that soul is either a man or a woman. In the woman there are womanly feelings, and in the man manly feelings. In this case, when a person made the covenant, he asked Allah Almighty for his wish and desire, his aim. And Allah Almighty wrote the aims they had asked for, completely, as their destiny. Yes.

If you ask questions, I'll explain. We want people, those listening to us, to ask. I suppose there's no one listening either.

Tell me, let's see. Abu Bakr. Yes.

Those are people's selfish feelings. He may pray it or not. You can't force people. But he does what is fard, he fulfils what is fard. What is it? He listens to the khutbah. The khutbah takes the place of two rak'ahs of prayer. And he prays the fard prayer. Sir, the zuhr-i ahir prayer takes the place of Friday prayers he did not pray in the past, or of prayers. That is why you can't force people. He may go with the debt, or he may go having paid it. "(?) prayer" means you pray the fard of past Friday prayers that you could not pray before. That is, you pray the debts left on you. But there is benefit in praying it.

Whether he has a debt or not.

so that he doesn't wait.

No. Don't do that. Now in the hadiths of the Prophet (peace be upon him) he says this: "Do not pause between the rak'ahs of the prayers." Whatever it is, you will pray it. Yes.

Does anyone else have a question?

If not — go on, go on, say it. Also, in mosques there are those on duty. Now they collect money. Yes.

That's not how it is. He leaves the box at the door. Whoever wishes gives, whoever wishes doesn't. He doesn't stand there asking for money like a beggar. Whoever is going to give gives anyway. He sees the box there. He carries on with his prayer. However much money people left there, he takes from that money. Help for the mosque. You help the mosque. Sir, the electricity and water bills and so on are covered from there.

As you say, a man waits beside it. As if we'd give — it's not that we don't give. Those who won't give don't come round to giving either. Now this brings to my mind the following. A man was selling simit. "How could the buyer not buy?" he said. "And how could the buyer not buy?" The man isn't buying simit. "How could he buy?" he says. And when he buys, "How could he not buy?" he says. The man gets angry, hits him once on the head: "Look at the gourd, the gourd," he says. The man goes away. The next day at the noon prayer they bring news: your child is gravely ill. Before he gets home, the child dies. They bury the (?). The next day, at the second noon time, the second child too. The man thinks it over. I must have made some mistake. Let me go and apologise to the man.

He comes and says: "I bought simit from you, and I said it's possible not to buy," he says. "I hit you on the head," he says, "when you kept saying it's possible not to buy, possible not to buy." "When I hit your head," he says, "the next day," he says, "my child," he says, "died at the noon prayer," he says. "Today too," he says, "they urgently phoned that my child is ill," he says. "I didn't go; I said let me give you a summary," he says. "Who are you?" he says. "Yesterday, while buying simit," he says, "you said such and such to me." "And I said, look at the gourd, the gourd," he says. A game.

"Ah, it passed through that gourd," he says. "Go to the gourd's owner," he says.

So, how could the one who gives there [not give]? And how could the one who doesn't give [give]? That is, if he isn't in a position to give, he won't. And if he is in a position to give, he'll give even if you're not standing by it. Understand? They're doing acrobatics there. He leaves the prayer and goes to collect money. Even if they gave him the world, he still wouldn't go. He too should pray his prayer. Pray your prayer. Then come. That's what the mosque is. It gives help. People give help. Whether you're there or not, they'll give.

Is anyone else working [on one]?

a bowl it's inside one, isn't it? Inside a basket, inside a mosque (?), isn't it?

Inside a box.

Put it in a good place. Put it in a good place where it's visible. It doesn't have to be put out front, outside, does it? Of course. Yes.

Does anyone else have a question?

Let's see if there's another one here. Let's refresh and see.

there is, look, a question has come. Peace be upon you, Hodja. In the verse of Surah An-Nahl (?): "He completes His favour upon you so that you may become Muslims" — what does it mean? Let's see. Bring my phone.

Surah An-Nahl verse 81.

Let's go in here now.

Go on.

The surahs.

Surah. 81. 81.

Allah and Allah Almighty "Allah has made shades for you from what He created." Now, the world at a certain temperature — with the seas acting as a thermostat — so that in the summer months, when it is hot, people, His dearly beloved people, are not overwhelmed. He created trees, He created mountains, to make shade. Mountains are high; it is cold there. Because when the sun's ultraviolet rays strike the mountains, striking the plain is one thing, striking the mountains is another. Say on the mountain summit — I'm giving an example — a thousand ultraviolet rays strike; on the plain a hundred thousand ultraviolet rays strike.

The plains are hotter, the mountains cooler. Sir, to cool us He created the universe with every kind of knowledge.

"And in the mountains He made shelters for you." There are caves. In early times people lived in caves. Later, shepherds, while grazing their animals, take shelter in caves. In rain and snow they take shelter there. Some caves are very spacious. They even bring their animals in there. Yes. Allah Almighty, to make things serve people, shows them various conveniences. He even says He made roads for you between the mountains. Roads. What for? So that you may reach one another. He made roads for you. Yes.

"He made for you garments to protect you from the heat, and coats of armour to protect you in battle," He says. To protect us in war. These too are meaning. Allah Almighty, to protect people from every kind of disaster, leads them and shows them the way. This also supports this verse: People were in darkness. "We sent before them scholars, Prophets and Books, so that they may come out into the light." So by saying this here, too, Allah Almighty enlightens us. "Thus Allah completes His favour upon you so that you may become Muslims."

The religion in Allah's sight is Islam. Inne'd-dîne inda'llâhi'l-İslâm. If no Islam remained on earth, this world would become (?), that is, ruined. The Day of Judgement would come. Allah keeps this world standing for a handful of Muslims. These worlds are programmed until the Day of Judgement. That is why the religion in Allah's sight is Islam. What does it say? Inne'd-dîne inda'llâhi'l-İslâm. In this case, whoever seeks a religion other than Islam, He says, seeks a god other than Allah. Since there is no god other than Allah, Allah Almighty invites people to Islam. He invites them to His Essence, to His Essence.

Yes.

Surah An-Nahl 81. Where did we look?

Yes. In verse 81: "He made garments to protect you from the heat and armour to protect you in battle," He says. "Thus Allah completes His favour upon you so that you may become Muslims," He says. Yes.

What did it mean? What does "He completes His favour upon you" mean in the verse? His completing His favour is His bringing you out of darkness into light.

Allah is the friend of people.

He brings people out of darkness into light. Surah Al-Baqarah, verse 257. Look. Surah Al-Baqarah, Baqarah 257, verse.

257: Allah is the friend of people. He brings them out of darkness into light. As for those who disbelieve, their friends are the taghut. They take them out of light into darkness. These are the people of Hell. They will remain there forever. So Allah Almighty, to show the truth to the servants He created, to lead them, to light the way before them, to bring them out of darkness into light, makes His verses clearly known to us. In the hereafter, when it comes to questioning, no one will be able to say: you did not light my way. You sent me into a strange world. You left me alone there.

If there is a part you couldn't understand, guest, you can ask again.

In the highest Paradise, for the endless blessings our Lord will give us, how will we offer our praise and thanks to our Lord there, he asks. That is not a place of worship. That is the place of attaining blessings. Just as in the world you work, you get hungry, you come home in the evening and eat your meal. There too, in the hereafter, for what you worked for in the world, because you obeyed Allah Almighty, you will eat the blessings He has offered you in return. There you will find the reward for it. Because that is not a material world. It is of light. If you say "of light", what will you do, what work will you do there — you will eat and drink there.

In this case Allah Almighty has placed your food and drink there. Like what? Fruits on the trees, all the various vegetables you wish. Whatever you want, from whatever you want, you will take and eat. But the place you took it from will be filled again. It will complete itself. And this will go on endlessly. How can that be? I picked a cherry, I picked an apricot. How will it be replaced? Look, the sun has been exploding for millions of years. Does it lose anything of itself? A part of the human body gets cut. It repairs itself.

Look, here on me. A piece of flesh came off, got pinched. It (?). A tiny bit is left here. It closes itself. Am I doing this? No. (?) instilled into it by Allah Almighty. Yes. Guest.

"How will we offer our praise and thanks?" he asks. Allah Almighty has already given you the reward for your praise and thanks to Him. What did He give? He gave a property according to your work in the world. What else did He give? If you worked better, much more, He gave you a mansion too. And He gave you a palace. What else? And He gave places beneath which rivers flow. The Prophet (peace be upon him) says in a hadith the following. "Hasten to places as wide as between earth and sky," he says. Hasten to the places Allah Almighty will give in the hereafter, as wide as between earth and sky, he says.

That is, worship Allah as is due, observe His commands as is due, and do not exchange your world for the hereafter. Do not exchange the hereafter for the world. Yes. But our people have fixed their eyes on the world and thrown the hereafter behind them.

Yes, guest.

If you have other questions, you may ask. You may ask any question you like. Ask whatever you want. Ask about verses too. Ask about hadiths too. Yes.

Let's see if there's another. When I do this here, it comes up here. Ah, there's another.

Sir?

A guest says: Peace be upon you. In Surah Ar-Rum, verse 28, "if you fear them as you fear your own selves" — what does it mean? The verse: "He has set forth for you an example from your own selves. Do those whom your right hands possess, such as male and female slaves, have any share in the provision We have given you, so that you are equal in it? If you fear them as you fear your own selves — thus We explain it for a people who use their reason," it says. Let's look at the [page] you opened. Surah Ar-Rum, which verse? Verse 28. Let's look there now. Sir, (?) Quran (?). Which verse? 28. verse 28 "For you, from your own selves, He has set forth an example." That is, Allah Almighty is now giving us an example.

The example: "from the provision We have given you, of those under your hands, such as male and female slaves, are there any who share?" look, this example: "from the provision I have given you," He says. What does He say? "From the provision We have given you, of those under your hands" — that is, you earned this, yes, you earned this. Does anyone share in what you earned? He says. Who are they? "Of what they earned, of those under your hands, such as male and female slaves, are there any who share?" No. "I earned it, I bought it — so that they would be equal to you," He says. "So that you are equal in it." Do you have a partnership, He says, with those under what you earned, He says, do you have a partnership, so that he is equal with you, He says — that is, a partner in what I gave you, He says.

"As you fear your own selves, you fear them too." How do you fear your own self? You fear that they will do you harm. They do harm. Don't they?

Doesn't a female slave, a male slave, or a son, or a daughter kill their father? Yes. As you fear them — especially those with much money, let me tell you, with many female or male slaves — they have many enemies. He has his own protectors.

"As you fear them," He says.

"You fear them too" — as you fear, you fear them too. "Thus We explain it for a people who use their reason." He gives us an example here. "The female and male slaves under your hand," He says.

"Do you have a partner?" He says. And "If I gave these to you, alongside what I gave you, do I have a partner?" He says.

"If you deify your own self and turn your back on Me — as you fear your own self," He says. Why do you fear? "Someone else will kill me," he says. No one can kill you. Even if he kills you, in the end you will receive life in the hereafter. "Fear Me," says Allah Almighty. "I am the absolute owner of this world." That is the meaning here.

"Thus We explain it for a people who use their reason." He gives us an example here. "Of what I gave you," He says — "I gave all your provision."

"Just as you say of this provision you received, 'it is mine,' since you have no partner in it. Yet it is I, the owner of this world, who gave it to you," He says. "If, from the provision I gave you, you fear that they will kill you," He says, "it is I who am worthy of being feared," He says. "Fear Me," He says. How beautifully He says it. Yes. This is a comparison. Man. Yes. those who couldn't understand what I explained may ask their questions again. Hodja, what is mahr, how is it given? They tell us there are kinds of mahr. Would you teach us the right of it? Mahr is, when a woman or a girl marries, a payment you give her — money, gold, land, animals, whatever it is; this is the woman's right.

Allah Almighty protects women.

No one can interfere with the mahr the woman received; it is her right. If the woman wishes, she can give the mahr to her husband as a gift.

If the woman wishes, she can lend the mahr to her husband. She can lend it.

If she wishes, she can spend it as she likes. Because it is property, it is money. In this case, the man who was to marry gave the mahr to his wife. But they had not yet even touched hands. The matter fell through.

The other side can return the mahr to the man. And in this case the man, for the sake of continued goodwill, may if he wishes give her a gift.

The one who received the mahr — the man and the woman have not yet even touched each other. If the matter fell through, she can give back half of the mahr. Half.

If she wishes she gives all of it, if she wishes half. If she gives all of it, then the man gives her a certain gift. To maintain, sir, the special relationship between them. So that there is no resentment. To keep the goodwill between them.

What else does he say?

What is mahr? That is mahr. How is it given? In giving a mahr, through certain intermediaries, the man sets an amount for the woman. According to his own means. Sir, when the Prophet (peace be upon him) was to marry Fatimah to Ali, he said to Ali, bring a mahr. "O Messenger of Allah, I have no mahr," he says, "I have no money, I have nothing, I have a sword." "Bring that," he says. Then he gives him the sword as a gift. Yes, mahr is something that must certainly be taken. Now, mahr is something within a person's own means. Because he will give mahr, people set prices that don't exist. Beyond the man's means.

Three or five months later they separate. Pay up, then. 150 thousand lira, 200 thousand lira. Besides, husband and wife have gone into debt. The husband has gone into debt. They bought furniture for the house. The woman goes to (?). The woman takes the furniture away too. The man pays money there for nothing.

This law is not a law.

However much you encourage marriage, from marriages in which religious duties are not fulfilled, expect no good. In the old days, when a girl went to a husband, her mother would say to the man: her flesh is yours, her bones are mine. A woman would be ashamed to come back to her father's house as a divorcee, and people would reproach her for coming back divorced; in that house she went to, she stayed until she died. Now mother and father, together with their daughter, whatever happens to the man, let the furniture come, let the money come. Is there any Islamic family left? And is there any of our religion's decency and manners left?

Everyone has started acting according to his own mind.

Marriage is not this.

Marriage is husband and wife being life companions, and the woman and the man completing each other. But unfortunately, in our time, marriage being driven by lust (?) and marrying with the idea "if I get along, I get along; if I don't, I'll separate"; in marriage not to build a home, not to have children, but marrying with the intention of strolling around and travelling — in sustaining such a marriage, it isn't possible.

This is marriage in today's climate. What a shame.

This does not befit a person who says he is a Muslim.

Well, does it befit an unbeliever? Since the unbeliever is also human, it does not befit him either. Because Allah made man honoured above the worlds.

"If you seek honour and might," He says, "honour and might are with Allah." If the unbeliever does not want his honour and might, let him do as he wishes. But if a Muslim seeks his honour and might, he must live Islam. A guest asks: Peace be upon you. In this surah (?), verse 12, it says to the Prophet, "perhaps you will abandon conveying some of the verses." The Prophet — God forbid — would not do such a thing. Is the translation wrong? How should we understand it? Is the (?) wrong? How should we understand it? The verse: "Perhaps, because the polytheists say, 'If only a treasure had been sent down to him from the sky, or an angel had come with him,' you will abandon conveying some of the verses revealed to you, and because of this your soul will be distressed.

Know well that you are only a warner. Allah is Guardian over all things." Now let's read it. Surah Hud, verse 12.

Yes. The surahs.

Verse 12.

"Perhaps, because the polytheists said, 'If only a treasure had been sent down to him from the sky'" — it is wrong. You cannot attribute the word "perhaps" to Allah Almighty.

Look what it says here. Fe lealleke târikun ba'da mâ yûhâ. Here the word "lealle" occurs. This word "lealle" has meanings. The word "lealle" can be this way, that way, so; it can also be "so that" (ta ki), "so that". Now they never used "so that" for it.

"So that" is a pronoun, a pointer; it points to a person. It points to those who live in unbelief in their deeds and yet will become Muslim. Allah Almighty does not use the word "perhaps" here. Here it will say "so that". What will it do? In place of the word "perhaps": "so that you — from the polytheists, 'If only a treasure had been sent down to him from the sky.'" The polytheists will say this to the Prophet. We will open this up.

Here, for one hundred and fifteen years, the translations of the Quran have been set out according to the basis of Zionism. According to the basis of Zionism, always Allah has been blamed; in people there is not an atom's weight of fault. That is the first. The Jews go to the Wailing Wall and say, "You created me like this, You created me like that, You made me do this, You made me do that," and so they blame Allah.

In this case, if Allah Almighty was to be blamed — He would put whom He willed into Paradise and whom He willed into Hell, He would discriminate among His servants — then why, in Surah Al-A'raf, verse 172, did He make a covenant with us? Why, in the verse — in this case, the basis, the foundation of the Quran: the work of a Jew who first translated it 115 years ago, and as the foundation of the Quran, the origin in the Diyanet rests on this. In fact, this origin in the Diyanet is outside the true meaning of the Quran. Some meanings excepted. In this case, for 115 years they have put our nation to sleep.

One of them is Mehmet Akif Ersoy, who wrote the Independence March. One is Hamdi Elmalı. One is Ömer Nasuhi Bilmen. And one is a Jew. They accept the Jew's. And this becomes the foundation of Islam. Now let me explain a bit more fully, then I'll come back to the subject.

The foundation of Islam is the essence of the Quran.

The Quran written now, written according to Zionism, is not the essence and foundation of the Quran.

For this reason they have ascribed attributes to Allah. Allah did all the deeds. They call Gabriel Allah. This man says, in ten places where it should have said Gabriel, it says Allah, he says. Look, by his own words he falls into the trap himself. Into the trap. He says, this says Allah for Ruhul Kudus (the Holy Spirit).

I say it again. The universal Spirit is Allah Almighty. Ruhul Kudus is Allah Almighty. Ruhul Emin is Allah Almighty. To whom are you saying what? You do not know Allah. If you knew Allah, you would not call Gabriel Allah.

When Gabriel went as far as Sidrat al-Muntaha and said, "If I went one ant's length further I would burn," then — he says the Prophet, ascending in the Mi'raj, met Gabriel on the highest horizon. And here he says Gabriel said Allah.

Yes. The foundation of the Quran has been written wrongly; it is wrong.

And when I write the correct one, he says to me, this is contrary to the foundation of the Quran.

It is not contrary to its foundation. What I say is not contrary to the foundation of the Quran. It is contrary to Zionism. It is contrary to the foundation of the Quran written according to Zionism. If what I wrote is contrary to the foundation of the Quran, you, within the state of the Republic of Türkiye, are an institution separate from the state, for religious affairs. You are obliged to invite people to Allah. You are obliged to show the way of Allah. I said, I was mistaken. Come and correct me. Show me the truth. Show the right. Let me kiss your eyes (?). We are people who have made it our motto, as servants of Allah and the community of His Beloved, to live in this world not for fame and glory, but to be servants of Allah, to be the community of His Beloved — that is who we are.

We have not [bound] our minds to the ideas of Ahmet or Mehmet, following them as satellites, making ourselves slaves to them; we became slaves to the verses of Allah. We are seekers of the way of the Beloved. You come too: if you are on Allah's way, lead me to Allah's way. Lead me to the way of His Beloved. For 115 years you have blamed Allah (?). In Surah Ta-Ha, verse 134, what does it say? "Them — that is, the unbelievers — We, before the Quran" — what does this mean? The Torah, the Psalms and the Gospel. In the Quran: before We sent Adam to the world, first, in Surah Al-A'raf, verse 172, We made a covenant with you.

We know that you are an unbeliever and you are a Muslim. If We had simply said to them, you to Hell and you to Paradise, they would have said this, He says: "If You had sent us Prophets and Books, we would not have fallen into this humiliation and disgrace." So Allah Almighty is free from deficient attributes. Their saying "we would not have fallen into humiliation and disgrace" — Allah Almighty has the attribute of Godhood. No one will question Him. Why? What I say weighs heavy on people, but I will have to tell these secrets. The universal Spirit is Allah Almighty. He gave a part of His Spirit to man.

That part resembles the whole. If I said to the person in front of you, I created you, would he believe?

He wouldn't. So Allah Almighty, exactly in human form, says to people: I am your owner. When He says, I created you, the Prophet is beside Him too. Yes, he is a witness. He bears witness. In this case people are divided there into three groups. In Surah Al-Waqi'ah, verse seven, We there were separated as a separation. Then in Surah Al-A'raf, verse 172, We — "of the children of Adam, those who will emerge from their offspring," it says. They say: He brought forth their offspring from the children of Adam and made a covenant with them. Well — He made a covenant with the offspring that will emerge, that will come from Adam's loins, that is, with the offspring that will emerge. Where?

At Qalu Bala. Can you know these things? These people say: did He bring them out of Adam's offspring — in the world? In the hereafter? In the mother's womb? It's not clear, they say. These people write the Quran. What (?) are they writing?

"And He made them witnesses against their own selves. 'Am I not your Lord?' He said." Allah Almighty says it all. Where did you hide these, that you made Allah appear not to know? You say "perhaps". Which "perhaps" are you talking about? "There is not a single living thing until the Day of Judgement whose deeds We do not know" — doesn't that verse contradict it? "Until the Day of Judgement, the leaves of the trees do not stir without My permission" — doesn't that verse contradict it? How can you use such a word here? This is the foundation of Zionism. Yes. The Quran needs to be written again — again.

A century has passed. I am already calling out from here to those in charge. If you want to do justice to that duty, (?) come together and write a new Quran. Yes.

The second verses of Surah Hud. "Prophet — perhaps you will abandon conveying some of the verses," it says. Look, let's read this.

ten two — "perhaps," it says here. This is not "perhaps". Now, anew — I will anew show this from somewhere, as I wrote in the footnote; I will write the correct version of all these errors. "So that you" — let me now read the correct version of this: "So that you — the polytheists, 'If only a treasure had been sent down to him from the sky, or an angel had come with him.'" Why did I use "so that"? Those people were going to say this. That is, it points to them. Here it says, "perhaps you". If you say "perhaps" — "the polytheists", that is, it isn't clear who said it. "Or because they say, 'If only an angel had come with him,' you will abandon conveying some of the verses revealed to you," it says.

"You would have abandoned." It doesn't say "you will abandon". When it says "you will abandon", then certainly he too would have abandoned it. Whereas he abandoned nothing. "You would have abandoned." That is, you were seized by that feeling, it says. "And because of this your soul will be distressed," it says. Look. It makes him abandon. "Your soul will be made distressed," it says. "And your soul will be distressed," it says. Here the words are very different. "Know well that you are only a warner. Allah is Guardian over all things," He says. Yes. These people — Allah protect us — turned the religion of Islam into superstitions.

The Quran written according to the foundation of Zionism runs contrary to the people of this time. Because those people — by Allah's grace, I'll say — did not read the Quran, but they have faith. With that faith of theirs they say Allah cannot be blamed, and they protect themselves. Allah's mercy be upon them.

Yes, our time is up. God willing, next lesson — let's see what's here, is there anything else? Nothing else.

Stay well. Be entrusted to Allah. Lillahi Teala. Fatiha.