Talk of 10 May 2025

Yes.

Now let's take it like this.

It reloaded. It came up, too.

Surah Ar-Rum, verse 41, the noble verse. Let's see.

418, further down.

Which verse of Surah Ar-Rum does it say? Verse 41, Ar-Rum. Surah, verse 41, a wrongly rendered verse. It says: because of what people themselves have done, corruption has appeared here, on land and at sea, so that Allah may make them taste part of what they did; perhaps they will turn back from the evil path they took. Now the verse is entirely right. There is a mistake in one place. It says "perhaps". You cannot attribute the word "perhaps" to Allah Almighty.

Here it is "amilû la'allahum yarji'ûn", that is, in the word "la'alla" they use many words, but its true meaning they do not use. They describe Allah Almighty entirely with deficient attributes. You cannot use the word "perhaps" for Allah Almighty. Because Allah Almighty says: there is not a single living being until the Day of Judgement whose deeds We do not know. It contradicts that noble verse. That is, when He sends a calamity on a people, as if Allah Almighty did not know who among that people will turn back, and says "perhaps they will turn back". Yet it is not "perhaps". It is "so that"; that is, when those people suffer that calamity, those who say, "Yes, we deserve this.

My Lord would not give us this calamity for nothing", Allah Almighty knows them. He knows that they will turn back. The word has to be used here as a pointer. And we render it like this: Because of what people themselves did, because of what they wanted, because of their own doing, corruption has appeared on land and at sea, so that Allah may make them taste part of what they did, so that those among them who will return to faith turn back from the evil path they took. Now, after correcting this, "because of what people did", let's open this up. Because of what people themselves have done, corruption has appeared on land and at sea.

Hasn't it? Everything has gone to ruin, it is burning.

Fornication is rampant. Exposure and nakedness are rampant. There is no fear of Allah. There is no love of the Prophet. There is no one who knows about the Quran. All of them? Roughly seventy percent have slipped away.

All that's left is saying "I am a Muslim". But dressing in a way that fulfils none of Islam's commands, in a way that harms Islam, while according to the verse "whoever imitates them is one of them", dressing so as to outdo the unbelievers, their manners and conduct being just like theirs; past the age of eighteen, everyone continuing their own life by their own free thinking, and in homes, as if women were living a normal life early on, living in fornication. If this is not corruption on land and at sea, what is it? When Allah Almighty gives us a calamity, we attribute it to nature. Nature did this.

Yet when many peoples were destroyed, it was not nature that did it. Allah gave them that calamity. And He destroyed many peoples. If we are not being destroyed, it is because of the Prophet's intercession and his coming as a mercy to the worlds; and since, through mercy, we will not be destroyed, we live through calamities.

Hundreds or thousands of earthquakes, aftershocks, destruction, and no peace left in people; fixing their eyes on the world, living in stress, because they cannot reach the life they imagined, falling into an inferiority complex, and to be able to live that life, disregarding their honour and dignity, wandering about in a wretched state: does this befit Islam? Does it befit a Muslim? In this corruption Allah gives us many calamities, and we attribute these calamities to nature. As if nature did it by itself. Yet we must know that it is a warning from our Lord to us.

Yes. There is more to say, but that's enough. The same person says: Hodja, peace be upon you, I kiss your hands. If magic is suspected, is it permissible to have it undone? May Allah be pleased with you, he says. Yes, it is permissible to have it undone. If a person does magic, and to the one who does magic, Allah Almighty says Harut and Marut, the two angels, did not teach people magic without first telling them: do not become unbelievers. Such as separating husband and wife, doing magic on people. Solomon, it says, did not do magic and did not become an unbeliever. So those who have magic done are unbelievers.

According to the noble verse. So there is no harm in having it undone. If you can have it undone, have it undone. Some know how to, some don't. If you go to one who knows, he will probably undo it. Let's see what else it says here. Peace be upon you, Hodja, just now, in Surah Al-Hadid, verse 13, on the Day of Judgement people walk from where to where? I didn't understand that part. May Allah be pleased with you. Who says what here? Peace be upon you, Hodja, just now, Surah Al-Hadid, in verse 12. Open Surah Al-Hadid, let's see where it is. 536. Page 536. Page. Which verse of Surah Al-Hadid does it say?

Verse 13, isn't it? 13, 13. Yes. On the day when the hypocrite men and hypocrite women will say to the believers: wait for us, so that from your light we may take a little light, they will be told: turn back and seek a light behind you. Finally, between them, a wall with a gate, mercy within and torment outside, will be set up.

Did you not understand this, dear guest?

The Hour has come. When the earth becomes another earth and the sky another sky, when the world is laid out completely flat, people will come out of the earth like grass growing. Then there is no wasting and no dodging. Believing men and believing women, that is, those who have risen to the content soul, those who have come to know the manifestations of Allah Almighty, as they go to the place of gathering, on their right sides, before them, lights to illuminate their way, that is, light, will appear. From behind, the non-Muslims will call out. Wait for us, let us benefit from your light, they will say.

And they will say: turn back and seek a light. They will go on without waiting for them. This describes the state after the Hour has come, in the hereafter, when again they sprout from the earth like grass and bodies and souls meet each other. That is what it describes. Yes, our dear guest asks again. Peace be upon you, Hodja, does a sheikh have any material or spiritual influence on his student's destiny? May Allah be pleased with you, he says.

We explain so much.

Those who listen to me should never ask this question.

Because it is a simple question.

When a person cannot even change his own destiny, how could his sheikh change that person's destiny?

If anything could change a person's destiny, the Prophet (peace be upon him) would have changed the destiny of all the people in the world and made them all Muslims. It is that simple. Yes.

No one can change anyone's destiny. One cannot even change one's own destiny. Because one's own wishes and desires became one's destiny. Within those wishes and desires, to prove what kind of person he is, he came into the world. "And did you think that you would die without proving in this world what kind of person you are?" According to that noble verse, to prove what kind of person we are, we are in a guesthouse in this world.

Our dear guest asks again: Hodja, peace be upon you, and and upon you be peace. My aunt-in-law's mother passed away, may Allah have mercy on her. She has a father; his aunt-in-law's mother passed away, her mother; there is a father, that is, the mother's husband is alive, very old. Yes, he is not bedridden, but he is ill. His eyes see poorly. There are two sisters and one older brother. The brother is well off, but he does not take him in and look after him. The other sister doesn't work either, or apparently she works. My aunt now and then looks after him at her home for a few months and then sends him back home. Because my uncle doesn't want her to look after him.

Because she is angry that her brother doesn't look after him, and the other sister doesn't either, there is constant quarrelling at home. In this case, who is right? What path should be followed? May Allah be pleased with you in advance. If they cannot look after him, the state has homes to care for such people. Apply to the proper places. They will take him in there. They will look after him there. That is one. But in our religion, I will say it with a verse.

If your mother's or father's old age is spent with you, do not even say "uff" to them, according to the noble verse.

All his life, when they were children, the father spent his life, and with the money he earned during that life he raised them. Although those children are in no position to repay that father's due, their shutting him out, and its sin in the sight of Allah and its recompense, Allah knows. They are sinners, and the measure of that sin and its recompense belong to Allah alone. I cannot know its measure, but they are sinners. If they fear Allah, if in the hereafter, in the presence of Allah Almighty, the fear of being unable to repay that father's due makes their hearts tremble, they are obliged to look after that father.

If they don't look after him, the sin is theirs. And if you are able to, then by showing that he has no one, give him to the state's care homes. There is a place that cares for those who have no one, isn't there? That's what I know. Yes. Yes.

Someone named Necati, Necat, says: Hodja, someone we give zakat to owns a plot of land or a field on the side. But he gets no income from this land. Is it right to give zakat to this person, he asks. Now, a person has a house. Or he has land. But he has no income from it. And the man cannot work. Or he is in need. You can't eat land. Even if it were a house instead of land, you can't eat it. What is he to do? Shall we not give him zakat because he has a house? Because he has land, if this man is in need, shall we not give him zakat? Perhaps he is ill and cannot work his land at the moment. Or he rents out his land and that money is not enough.

Or he cannot get enough money from that land to feed himself. If he is in need, we are obliged to give money to everyone in need. If we have money, we are obliged to give zakat. Yes. Let's see, is there another question here?

There is.

It says: Peace be upon you, sir, and upon you be peace. "When travelling, you may skip the sacrifice; to be able to sacrifice, you must be resident where you are", one hodja said. What is right, sir? Your blessed hands I kiss with respect, he says. May your blessings be many. A person leaves his home and spends the Feast of Sacrifice somewhere else, not in his own home. Let's say I left Istanbul and went to Samsun. My wife and children are in Istanbul. In Istanbul, I... Is he to come from Samsun to Istanbul just to sacrifice? Let's say in Samsun I sacrifice. I owe the sacrifice; if my wife and children owe it too, they sacrifice there. Where I've gone, I'm in no position to sacrifice; I send my money to my family, and they sacrifice at home. Or I come when I return; if it's still within the feast, I sacrifice in my hometown.

Or I donate my sacrifice to someone else, I give it. In our religion there is no hardship at all. Some hodja said it; what did the hodja say? "When travelling you may skip the sacrifice", you know. "To be able to sacrifice, you must be resident where you are", he says. There is no such thing. It is not about being resident where you are. The sacrifice is obligatory. Residence concerns your prayer. Allah Almighty tells you: where you go, pray two units, until you have been resident for fifteen days, shorten your obligatory prayers to two units. He forgives you two units. After 15 days you are a resident there.

Well, now, to be able to be resident where I go, so as not to sacrifice, if I'm to sacrifice, the Feast of Sacrifice is over by then. The sacrifice, then the Feast of Sacrifice. You can't sacrifice then, can you?

Then a man could go somewhere, escape the sacrifice and come back. Now, there was a man who set off on a journey so as not to fast in Ramadan. On a journey.

He comes to a village. He stays 3-4 days in a village. From there he goes to another village. There, too, he stays 3-4 days. But in the village he went to, he was, let's say, someone formerly well regarded, and they see that in that village geese are slaughtered every day, turkeys are slaughtered, and so on, for him, with all this attention, meanwhile 15 days are about to be completed, they are; now he wants to stay there because butter and honey, everything is coming. He says, call the hodja to me, I had a dream, I'll tell him my dream. They go to the hodja and say, so-and-so is calling you. He says, what will he do with me at night? In the morning I'll go, he says. Go on, he says. Anyway, the man comes and can't really tell him; they love the hodja very much too. He says the man had work, he says, he can't come, he says. "Quickly," he had said, "let him come", he says, "I'll hang him, I'll cut him" and so on, you see? Like that. The hodja says, it hasn't burst, has it, let it wait a bit, he says.

I'll come in the morning, he says. Again he doesn't give the poor hodja away. He says: I'll send a man right now, he'll get him out of bed and bring him, he says. I'll ruin him here, he says. Tell him to come here, he says.

He comes. Come, he says, Hodja, he says. This man, he says, is like this and like this, he says. No, you say, don't, he says. Let's go, he says. Anyway, the hodja gets dressed. He comes. You had me called. Tell me, he says. I had a dream, he says. Now, he says, I'm walking ahead one night, he says, in the dark.

Shall I say a hen, shall I say a rooster, shall I say a duck, he says. I go a bit further, he says. Up ahead, he says. In the dark I see, he says, shall I say a cat, shall I say a dog, shall I say a wolf, he says. I went a bit further, he says. This time, he says, shall I say a cow, shall I say an ox, shall I say a camel; at that, the hodja says, sir, sir, your trouble is understood. Allah will punish you, but, he says, shall I say today, shall I say tomorrow, shall I say later, he says.

Yes. Look, this came here. What do we need to do about this?

God willing, I'll look at this after the talk, sir. We won't drink the water we took for this. Shall I close it? Shall I close it from here? Okay. Sir.

So that one said it like that, this one said it like this. They don't matter. What matters is the rule of the matter. As you said, a man goes away so as not to sacrifice. He stays three days in one place, one day elsewhere. He comes back without sacrificing. There is no such thing. Even if he can't sacrifice, he sacrifices there, where he is. The sacrifice has no such thing. Like an obligation, isn't there? There's no such condition. He sends money to his wife. His wife sacrifices. Or, for example, I don't sacrifice. You give it to someone in need. I tell him, sacrifice with its money. What happened?

Is it a matter of my property now? Now I'll leave my hometown and go to Ankara. From there I'll go to Samsun, from there on to somewhere else. Where I'll sacrifice is not certain. Even though my home is Istanbul, must I come to Istanbul? Shall I not sacrifice there because I'm not a resident? Nonsense. Yes. Go on, say it. Did (?) in Mecca sacrifice in Istanbul? No. Look now. Those who go on pilgrimage, there is the hajj al-qiran. There is hajj at-tamattu'. There is hajj al-ifrad. In hajj al-ifrad there is no obligation to sacrifice. He does the circumambulation once. He does the sa'y once. He has done his hajj. And in hajj al-ifrad, sir, if he wishes, the sacrifice is done in his hometown.

But with tamattu' and hajj al-qiran, there they will sacrifice their animals. There it is a condition. Only in hajj al-ifrad it is not. Yes. What else shall we say? Okay.

Does anyone else have a question? Go on, ask.

Hodja, 479, 479. 479, 30. 30.

405, 479, yes, verse 30. Is it 33? "Who is better in speech than one who calls people to Allah, does good deeds and says: I am one of the Muslims?" it says.

How beautifully it says it. One who calls people to Allah, does good deeds, that is, who is a good example in Islam, and who says: I am one of the Muslims. "I say this, but I truly am a Muslim too." Who is better in speech, it says. What are you asking about here? It explains it so beautifully here.

Yes. Who could be sweeter in speech than one who tells of Allah? The most beautiful word is the word of truth. The word of one who tells the truth. These invite people to the truth. This person, people of this kind, are ascetics. Allah Almighty describes the ascetics in the Quran like this: Those people, it says, with the commands We sent, would tell people, it says, the ascetics. They would tell people the commands We sent. Now, instead of those ascetics, there are the heirs of the prophets. They too explain the Quran that Allah sent, its verses, to people.

But, as I always say, we are compelled, we say this.

This Quran, written 115 years ago, is a book a Jew wrote according to the ideas of Zionism. Now, the foundation of the Diyanet rests on the foundation of Zionism. They show me many verses from the Diyanet. What do they say?

Look, let me read this. There are a few, I'll tell you afterwards. I'll tell you. For example, let me give you one example. He shows me this as an example. It says, in Surah Al-Baqarah, verse 17: their state, the hypocrites', is like one who lights a fire on a dark night, it says. This is a wrongly rendered verse. He himself rendered it correctly. I rendered it wrongly. That's what he explains to me. Now I will explain this to you. Their state, the hypocrites', is like one who lights a fire on a dark night. When the fire lights up its surroundings, when it lights them up, Allah at once takes away their light and leaves them in darkness.

Now here they have blamed Allah throughout.

Using reason, without prejudice, without prejudging, without deciding in advance, criticising what is said, using your reason, I will address you.

Allah Almighty, in Surah Ibrahim, either the first verse or the fourth verse, Surah Ibrahim. Which verse is this? Which surah? Surah Ibrahim. Let's look here, we'll tell you.

Which? Page 254. 245.

Look now, Surah Ibrahim, first verse: "The Quran is a Book We sent down to you so that, by their Lord's permission, you may bring people out of darkness into light, that is, to the path of Allah, the Almighty, the Praiseworthy", it says. What for? To bring people out of darkness into light. Here Allah Almighty speaks in three ways in the Quran. One, figurative meaning. This is figurative meaning. Two, comparison. What does it say? "We never refrain from giving comparisons with a mosquito and (?)", it says. Three, literal meaning. Now here, in the figurative sense, these people on earth light a fire; they have no need of Allah's fire, that is, His light, His radiance.

They see their own path as brighter than Allah's path and go their own way, so Allah, out of jealousy, puts out their light and leaves them in darkness. Come on, can Allah be like this? With this understanding, wouldn't one call it contrary to the foundation of Islam?

On what knowledge are you basing this?

Allah is free from deficient attributes. So in this case we write the correct version like this, the correct one: their state, the hypocrites', on a dark night, a burning fire, for example; this is its meaning, the meaning: when the fire lights up its surroundings, those who put out the fire. And to me he says, one person putting out the fire, such a thing can't be, he says; this, he says, he does this to people, he says, he says. I have their evidence. Against what they themselves say. They say this shamelessly. I have the evidence. Those who put out the fire leave themselves in darkness. They no longer see. Isn't that so?

When Allah Almighty says "from your Lord", will you be able to deny this too? You say "Alastu bi-rabbikum". "From your Lord", it says. Deny this too. There they are divided into three groups. Three groups. In Surah Al-Waqi'ah, verse 7, three groups. Those of the right, those of the left, and the class of those brought near; and everyone, of their own will, having Allah Almighty write their own destiny: Surah Al-A'raf, verse 172, the noble verse. Which person will light a fire for himself in the dark, have no need of Allah, and find his own way by himself?

All the worlds are in need of Allah. They say this shamelessly. I have much more evidence in hand. In Surah As-Sajdah, verse 5, look what it says. Surah As-Sajdah, page 415, (?) 414. Yes, verse 5, look what it says: Allah arranges and governs everything from the heaven to the earth, it says, governs; then that matter ascends to Him in a day whose length is like a thousand years of your reckoning, it says. What does it say here? Pay close attention here. Allah arranges and governs everything from the heaven to the earth. Then that matter ascends to Him in a day. Now let's come to Surah Az-Zalzalah, verse 4.

Look. The fourth verse.

It must be page 67.

Yes. Surah Al-Ma'arij. We've come to Surah Al-Ma'arij. Look what it says. The angels and the Spirit this time. And next to it, it says Gabriel. For the Spirit it says Gabriel. Look. The angels and the Spirit. Gabriel. They ascend there in a day whose length is fifty thousand years in earthly years, it says. They ascend in a day of fifty thousand years. Who ascends where? The angels and the Spirit ascend. Where do they ascend to? Yet what does Surah As-Sajdah, verse 5, say? In a thousand earthly years they raise His program up to Him. Look what we say. The angels go up into the presence of the Spirit in a day whose length is fifty thousand earthly years.

He says, it's not this, it doesn't say they go up into the presence of the Spirit here, he says. It has to say Gabriel, he says. If you don't know what the Spirit is, if you call your Lord Gabriel, if you put Gabriel in Allah's place, even if you were called the master of Arabic, you cannot give this a meaning.

There are still so many (?).

They have the evidence in their hands. He wrote each one to prove what kind of person he is. I have their evidence. There is a letter they sent me. These are in it.

These people wrote a Quran. "We are going to write the Quran in a foreign language. English, German." And I was saying, this is what burns me here. The Quran. Why does the Quran burn? You wrote the Turkish Quran according to the roots of Zionism.

If you translate the Quran into English, German, foreign languages, you will always make people, even those drawn to Islam, flee from Islam.

Allah... because these Muslims do not read the Quran you wrote, they live Islam through their faith. And those who live by their faith are in today's condition.

Do justice to the position you hold.

If knowledge is in China, go and get it.

Do not try to sprinkle falsehood over the truth.

If you don't know, come and tell me. Call me, come on. Call. I'll explain it to you. If I am wrong, don't let me speak here.

Tell me the truth, too. But you have no evidence in hand to tell the truth with.

Hodja, peace be upon you. He said this.

You may skip the sacrifice, he says. Yes, we said that too. Does anyone else have a question? If you refresh the page, there is one more question. What? If you refresh the page, there is one more question. Let's see, let's refresh the page.

Yes.

Can we sacrifice while travelling? We read this part.

When a man divorces his wife by zihar, without paying the expiation for it, can he marry his wife again? In this case, is there a sin on the woman who remarries him? May Allah be pleased with you, I kiss your hands, he says.

In Islam, divorce is like this.

The husband claims he saw his wife with his own eyes, but he has no witness. When he goes to divorce: my wife commits fornication, she committed fornication. If I am one of the liars, may Allah's wrath be upon me, he says. He says this three times; at the fourth, sir, they divorce. Then the woman says: the husband is one of the liars, the husband is one of the liars, sir; if I am lying, may Allah's wrath be upon me, she says. In this case, since there is no witness, they become divorced. Also in the... in civil law too, when husband and wife divorce, if he wishes, the husband, you know, she committed fornication, I divorced her, he said.

But in the end he tried to take his wife back.

But several other people also want his wife. Allah Almighty says in the noble verse that the first right is the husband's.

Her husband can take her back. If he wants.

We come to the woman. If the woman wants her husband, she may go back. If the woman does not want her husband: "Do not keep your wives by force in your marriage", according to the noble verse, the man must not insist. According to the noble verse. He must let the woman go.

But if husband and wife want each other, the first right is the husband's right.

Yes, do you have another question? Go on.

Which? Ninety-four?

Seventy-three. One hundred and one.

Yes, ninety-four. Which one? One hundred and three? One hundred and three, Hodja. When you have finished the prayer, standing, sitting and lying on your sides, always remember Allah, it says. And when you find peace, perform the prayer properly. For the prayer is an obligation upon the believers at fixed times, it says. What are you asking about here? Standing, sitting, perform the prayer.

Look now.

A person has broken (?) of sin, he got up and is going. What do you say? O Allah, accept the worship I have done. Join me to the servants You love. O my Lord, forgive my sins. Isn't this remembering Allah?

You lay down. You reflect. You came into this world. What you have done since childhood, what you will do from now on, and your account after death in the presence of Allah Almighty: isn't remembering these moments this? Isn't it remembrance? Standing and sitting, everywhere, remember these, it says. Remembering these brings you peace, it says. Why does it bring peace? You deal with the world. What you'll get from the world, what you'll give, will you get it or not, is not certain. Unfortunately, things one will live through in the world. And it constantly drives you into depression, into distress.

But if you remember Allah, if you surrender to Allah, if you are content with what comes from Allah, since Allah will not hold against us what we cannot bear, our shortcomings, what do you do? You surrender to Allah. That is how you attain your destiny, peace. Yes.

Surah An-Nisa, Surah An-Nisa, let's read 76.

Al Imran, Al Imran, Surah An-Nisa, we come to 76. 76: Those who believe, in the way of Allah, fight.

Those who disbelieve fight in the way of taghut, of false causes and of Satan. So fight against the friends of Satan. Without doubt, the scheme Satan sets up is weak. Now this is a word spoken in a figurative sense. We said Allah Almighty speaks in three ways, remember. And look what it says here. Sir, those who believe fight in the way of Allah. You fight your nafs. Your nafs. In the way of Allah. They fight their nafs. Those who disbelieve fight in the way of taghut, false causes, Satan. That is, in fornication, drinking, gambling, which Satan encourages, in exposure, in cheating people, they fight.

So fight against the friends of Satan, it says. The friends of Satan are your nafs. The people who come to you, the taghuts who want to lead you down that path, people of foolish minds.

Without doubt, the scheme Satan sets up is weak, it says. "For My servant who knows Me, Satan's temptation is nothing", it says. How beautifully it says it. This war is not necessarily fighting with a sword in hand.

Yes. Hodja, (?) page 124. Page. Which verse? O you who believe, look to yourselves, it says. How beautifully it says it: look to yourself. When you are on the right path, those who go astray cannot harm you. If you are on the right path. If you are on a crooked path, the one who strays will tell of your crookedness and invite you to his own path, pull you, pull you into evil. And you, out of shame, so that he won't tell, follow him. If you do evil. But if you are upright, always upright, no one can bend you. Slander against you: one day you will be cleared of that slander. There was a man who always boasted.

I'm very straight, he said. Are you really so straight, have you no crookedness at all? No, he said, I'm straight. He threw a coin in front of him; on seeing the coin, he bent down and picked it up. You said you were straight, why did you bend, he says. Look, I will always be upright.

The return of all of you is to Allah, it says. I will judge between you, it says. Then He will give you what you did, it says. So you will always be upright. Let him be as crooked with you as he likes. You will (?) your right. And a day will come when he will either admit you are right or he himself will pull you onto his own path. But if you are always upright, since everyone will live their own destiny, you will go straight along your own path and, as the result of a good path, earn mercy. And he will go his own way and at the end of a bad path earn (?). Yes. Therefore, as those who will give account in the presence of Allah, we will keep our affairs in the world accordingly.

Yes. Anything else? "My servants, when they ask you about Me, I am very near to them", it says. This word corresponds to the noble verse "We know the secrets of your hearts". What shall we do? He knows the secrets of our hearts. "What is in the farthest corner of your heart, what you yourselves don't know, We know", it says. On what basis does He say this? In Surah Al-A'raf, verse 172, when we made the covenant with Allah Almighty, it is Allah who wrote our wishes, desires and aims for us as our destiny.

Hodja, what is he asking about Ya-Sin? Verse 12. In Ya-Sin? Verse 13. 13. 12. 12th verse. 400. 400.

145. Yes.

482. 400. 58.

412.

Which verse did you say? The twelfth verse. The twelfth. Verse, the thirteenth verse, the twelfth verse. Here: without doubt it is We who give life to the dead, it says. Every deed they have done, every trace they left, We record; We have counted and written everything in a clear book, the Preserved Tablet. It corresponds to the noble verse "there is not a single living being until the Day of Judgement whose deeds We do not know". In all this universe, all creatures, until the Day of Judgement, what they will do, what they will eat, where they will do what, where they will meet which animal, what work people will do, what they will do: He knows it all.

Why did He send us? That is where Surah Ta-Ha, verse 134, the noble verse, comes in. Allah Almighty is free from deficient attributes.

So that no one could say to Him: "If You had sent me to a world where Your essence is not seen, I would have worshipped You there", He created this world and sent us here. Because Allah gave man a part of His Spirit, in human form He said, I am your Lord. This is the secret of the creation of this world. Yes.

Hodja, do you have an acquaintance? Go on. Is there a mistake? Eh? Is there a mistake? A wrong verse.

438, 22. Verse? Yes. It says: the living and the dead are not alike either. Right. "Without doubt, Allah makes whom He wills hear." This is wrong. Not "whom He wills". Here again the Diyanet, this man, always says "whom He wills", he says. Come on, why did we come into this world? Isn't it to prove what kind of person we are? Come on, why did Allah Almighty make a covenant with us in Surah Al-A'raf? Isn't it to give us our own wish? And universal will: you say will is twofold, universal will, partial will; partial will He left to man's own will, and He wrote his wishes and desires for him as destiny; isn't that Allah?

In that case, if Allah was not going to let him use his will, why did He make that person a witness to himself and make a covenant with Allah? You keep saying Allah wills; this one says "whom it wills", that is, what the person wills, whereas "Allah, whom He wills", it says. Look, they have evidence for that too, with verses. I will prove this to them. I will prove it. Yes. A person is busy with what he himself wills, what he does. If Allah makes me do this by His own will over me, what does He want from me? Why did He leave me free in my own will? Why did He send me to this world? They have no idea. They have no idea why they came.

They know nothing of the verses. If they did, they wouldn't talk such nonsense. But did they write these? This, to me? Or did someone else write it? I don't know that either. But in my hand I have a letter from the Republic of Turkey, sir, the Presidency of Religious Affairs and so on, but it has no seal. No signature either. Did someone else get hold of this paper in their name and send it? I don't know that either.

But they themselves should keep such a paper safe. That paper in their hands is not anyone's plaything.

To the Republic of Turkey, Prime Ministry, whatever, the Presidency of Religious Affairs, it says. Yes.

For the sake of Allah Almighty. Al-Fatiha.