Talk of 13 May 2025

See? Now it's coming quickly.

Yes. Let it come like this.

See? Okay?

Peace be upon you.

Ömer

Sefa, our dear one, asks: Peace be upon you, sir. According to our religion, inside mosques, apart from worship, what kind of events may be held? The reason I ask is that in a mosque in Kocaeli a baby shower, a celebration for a baby to be born, was held, and the Kocaeli Mufti's Office made a statement: "We had no knowledge of such an event being organised in the mosque." It's clear this event was held to corrupt our religion. I asked to have your answer on record. I kiss your hands, he says.

In mosques, festivities for children are not held; there is no birth celebration. To turn our religion into a rag they do everything they can. Because those irreligious people without a religion of their own, what they call religion according to their own beliefs, they had turned into a rag. They take their newborn children to church and have the priest baptise them. They have it celebrated.

These are people who have no idea that Allah Almighty communicated with us, no idea that He made a covenant with us, people.

When our children are born, we sacrifice an aqiqah for them.

People, when they celebrate their children's birthdays, believing in the words of non-Muslims, they celebrate unaware of their own religion. What do they celebrate, Hodja?

Let me tell you that, look. "Happy you were born, so-and-so." As if in his house too. Happy Ahmet was born. Happy Mehmet was born.

So my Lord gave me what was best.

The child he celebrated saying "happy you were born" tomorrow kills his mother and father.

Yes. This is what happens when a person lives unaware of Allah; if a Muslim knows nothing of his religion, in fact believes in the non-Muslim and takes the non-Muslim's rules as his own custom, in the end it turns out like this.

Yes. I suppose it is understood. Why in our religion there is no celebration in the mosque. There is no baptism. They do that in church.

Sir, Fatma Selam, our dear one, says: Hodja, peace be upon you, sir. I have a different question. Forgive me for taking your time, Hodja. When a person looks at his sheikh and sees his own face, is there a Sufi meaning to it? Or is it Satan's temptation? Seeing his own features in his sheikh's features, is it a psychological state? May Allah be pleased with you, he says.

If his sheikh is a sheikh, pay close attention here. "If his sheikh is a sheikh", I say. What does that mean? It means this: he has risen to the content soul. He has come to know the manifestations of Allah Almighty. There, the person who has reached one of the three states, that is, if he is the one who returns as a spiritual guide, then one cannot see one's face in that sheikh.

The sheikh is bound only to guide the person.

When he looks at his sheikh, neither does the sheikh appear in the form of the person looking at him, nor, when the person looks at his sheikh, does he see in his sheikh's face his own face. This is nothing but a game Satan plays on him.

What kind of game would Satan play here?

Satan, it says, strikes through piety.

"For My servant who knows Me, Satan's temptation is ignorance (?)."

So if you have no knowledge, and you see your own face in your sheikh's face, it says to you: "You have attained the spiritual; now I have become a spiritual person", or "My sheikh, sir, sees everything I say, inside the face", "it is true", it says to him; Satan keeps tempting him. And he takes it as truth too.

Yes.

Or is it Satan's temptation? Right. It is Satan's temptation. Seeing his own features in his sheikh's features, is it a psychological state? No. The psychological is something else. It is a mental depression. Sir, there is no mental depression here. There is an appearance to you.

It is Satan's deception, a game he plays on you. So don't be deceived by it, and don't go near such things. Otherwise you become Satan's laughing stock. Go on, now tell the question. Is there a question? Go on. Here? No, sir, it's not there. You're asking yourself. You're asking yourself. Give it here, let me see. Surah At-Tawbah. 196. The viewers. Give it to me, let me see. Sir. 286. 196. 171. 185. 196. Yes. Verse 67, sir. Verse 67. A wrongly rendered verse. Here. They forgot Allah. They forgot Allah. And it uses the expression "Allah will forget them". Yes, that's what we're dealing with. 67. The hypocrite men and hypocrite women are not of you, they are of one another. Hypocrites, because a hypocrite's blood is not known.

They seem to be with you. They are your enemies. In the noble verse too: when you look at their faces you'd call them human, but they are like (?), like (?), it says. They enjoin evil, forbid good, and are stingy. They forgot Allah. Right.

And Allah forgot them.

Here this wording is wrong. Allah forgets no one.

Because the hypocrites are the transgressors themselves. Now look how we render this. The hypocrite men and hypocrite women are not of you; they are of one another. They enjoin evil, forbid good, and are stingy. These parts are right. Now, the wrongly rendered part, when someone from outside reads it, he says, what's wrong with this, it's written. They're all the same, he says. They forgot Allah. Right. Man forgets Allah. And Allah will forget them. When? Not "will forget", but Allah will leave them, that is. Actually, this is not "will forget". That part must be changed too. Because Allah forgets no one.

We've taken the meaning of "will forget" here like this. We wrote "will forget" there, you know. We wrote it. After burning for many thousands of years, they will remain as fuel of Hell, it says. There is the remaining forever. That is, leaving them. Otherwise there is no death. Nor is there forgetting. Yes.

Then I suppose that was it. We corrected that part. Yes.

If anyone else has a question, let them say it. Go on. As-Sajdah.

Okay. Let's see.

420. Which verse? 13. "If We

had willed, We would surely have given everyone guidance", it says. Right. If Allah had willed, He would have given everyone guidance. That is, He would have created everyone obedient to His essence. But the meaning here is deep. Look, we'll read it now and I'll explain it to you. "But the word has gone forth from Me: I will fill Hell with some of the jinn and of mankind", it says.

Now: "If We had willed, We would surely have given everyone guidance." What does this mean? Explain it, let me see.

Yes.

Look, see? How beautiful, that's the meaning there. Now: "If We had willed", it says, "We would have created you as a single community"; this is its counterpart. What does it say? "If We had willed, We would surely have given everyone guidance", that is, yes, giving everyone guidance: "I would have created you knowing My essence", it says. "And you could not have opposed Me. But will: I was going to create such a being that by its own will it would direct itself, and whatever it asks of Me, I will give it, and it will prove what kind of person it is." This is it.

"Had I willed, I would have made those people obey My essence. But the final summit of creation: I will give him a part of My essence. With that part he either knows that I created him, or if he denies Me, I will write his destiny accordingly, and I will have created him at the very summit of creation, and in this way I will hold him as My addressee, and knowing or not knowing, by the deeds he himself has done, I will call him to account", He says.

It's like that.

Their will, too, is in their own hands. Only they don't have the state. The jinn also have will. Because they are free to know or not know. Moreover, because Satan had his own will in his hands, he went against Allah's command. He said: prostrate before Adam; he did not. By his will. Otherwise, had Allah wished, He would have made him prostrate too. That is why the jinn and humans: "a word from Me has remained", it says. "I will put them in Hell", it says. Why? Those deniers, it says. "Although I created them, I gave them their will so that they would know Me." Among the jinn too there are high and low ones.

That is, there are Muslims who know Allah and unbelievers who don't.

Paradise is forbidden to them. There is no entering Paradise. They too will vanish after a certain point. They are not everlasting. The only everlasting one is man. Because he has a part from Allah, of Allah. Here, because Allah Almighty gave man of His Spirit, He held man as the addressee of His essence and created man above the worlds as the noblest of creatures. Why did He create the jinn? According to the world's formation, for each formation, He created a being. When it was in a state of fire, He created the jinn. Yes.

Does anyone else have a question?

Go on. Will, will, what kind of thing is it? Will, eh?

All right, now. The soul, your own... liken it to your body. The body. Liken your will to your brain.

That is will. And liken the nafs to eating and drinking, to your stomach.

How nice. The nafs wants. The mind, that is, the brain, is will. It desires too. The soul is a body. It governs these. The soul. Yes. If the body, the will, comes under the rule of the nafs, that is, if the soul comes under it, it becomes abased. It goes outside Allah's command. Yes. The soul. It says, I'll be disgraced. If the will uses the mind well, that is, uses the brain well, since eating and drinking keep it alive, if it commands it without overeating and overdrinking, without spending it on waste, then it becomes a vizier. I don't know if I could explain it.

Yes. Will is in a person's soul, nafs and life, one; these within their own whole. Just like your body. Your mind directs you. Your body goes where you want with your mind. Through your nafs, through eating and drinking, you nourish your body. Yes.

Do you have any other questions? What is this here? Let's see. Some other time. Restart it now. What for? We had an update for you, remember. Some other time.

Yes.

Let's see,

let's refresh and see what there is. The feast, right. Wait now. There is something here. There is a question. It says: Peace be upon you, sir. In our religion, henna, marriage, wedding: which of these concepts exist, and if they do, what are their measures, aims and contents? A little, I can drink a sip of water, can't I? Yes.

In our religion, henna: women apply henna to their hands. That is a sunnah from our mother Fatimah. Our mother Fatimah put henna on her hand when she married. That's why this has remained from there. It is sunnah for women to do what our mother Fatimah did. That is, it is sunnah. It is what your sunnah does. And since she will intercede for all women, our mother Fatimah has the right to intercede for all women. Where does this come from?

Do you know?

When she was marrying Ali, she said: I too have a request from my Lord. What is it, says the Prophet. I wish, she says, as my bridal due, to intercede for all women, she says. And Allah Almighty says: I have granted it.

Yes. That's why henna, left from our mother Fatimah, let's call it a gift to our women. A gift.

Go on, Hodja, the children, the children, the working children, well, that is,

for serving Islam; otherwise there is no such custom. People, modelling on our mother Fatimah, her marriage to Ali and her putting on henna, you know, like something, like love, like a love for Islam: if he is martyred, with henna; "rams with henna", they used to call them. Yes, lambs with henna and so on. There is no such thing. If you look at it that way, about Mehmed the Conqueror's army, the Prophet in our religion says, "What a fine army it is that takes Istanbul, what a fine commander is its commander." No one put henna on his head or hands.

Yes. What people do does not concern us. We explain our religion. Yes. What else does it say here? "Such as wedding", it says, the concept, marriage. "In our religion, henna, marriage", it says. Marriage in our religion is an announcement, making it known. Of what? "O community of Muhammad, our son so-and-so and the daughter of so-and-so, we are marrying them. Know this. This is not fornication. It is Allah's command upon us."

What command? When the light of the Prophet shone on Adam's forehead, Allah Almighty said to Adam: O Adam, tell your children to pass this light on to good women. Look. There it is, Allah's command: the marriage of man and woman. This needs witnesses. Of course. It would be called secret. "Do not take secret lovers", the noble verse says, doesn't it? It could be like that too. You are married here, you kept a secret lover there, secretly, sir, you had a child from her, a child from this one, and without knowing they might even marry each other. That's why marriage is making it known, together with witnesses.

And the wedding: these are not committing fornication. O people, know that these are marrying by Allah's command. These are husband and wife. They are lawful to each other. They complete each other, it says. By what do they complete each other? Men were managers and guardians over women, remember. By what do they complete each other, Hodja? "You are a garment for women, and they are a garment for you", it says. How beautifully it says it. We are still lacking. There is a need for a woman. A woman needs a man. They complete each other.

Yes. There's one more here. Peace be upon you, sir. In war, to blow up the enemy's ammunition or vehicles, may we sacrifice our own lives? Does it count as suicide? Can you explain the measure here to us? If the commander orders it, but in the end one will very probably die, whoever will die, for example.

Knowingly going in front of the gun so that "I may become a martyr" is suicide. And when you say, knowingly, you'll blow up the enemy's ammunition and "let me die along with it", it is suicide. But if, to blow up the enemy's ammunition, you have a chance of blowing it up and coming back, and you go with this intention, and at the moment you blow it up, sir, an explosion comes from somewhere else and you are martyred there too, that is martyrdom. Because deeds depend on intentions. You were going to come back; you couldn't. It came under the noble verse "you go with your own feet to where you will fall", and for his religion, homeland and honour, there, the unbeliever's or the enemy's weapon: since he went to blow it up and could not make the return he intended, his life was only that long; he died and became a martyr.

But when you say "let me be a martyr, let me blow it up too" and go there, the measure of this is suicide.

Yes. This counts as suicide. Can you explain the measure here to us? We explained. "If the commander orders it, but in the end you'll very probably die." For example, for example, at Çanakkale, the enemy comes with its ships. At Çanakkale the commander says to the captain of the ship laying mines in the sea: "Move among the ships", fog is setting in. "Move among the ships and lay these mines there." Sir, he says, this is suicide, he says. I'm ordering you, he says. Sir, he says, it's impossible not to be seen among these ships, he says. While I'm laying these, he says, they'll sink the ship, and we'll have gone to suicide.

"I'm telling you", he says, "shall I not order you to come back, shall I order you to die?" At that he says "At your command", and goes. And he lays the mines among all the ships and comes back. There you are. That's what he means, for example. But even if they had seen him, blown it up and killed him, he would still have been a martyr. Right. "Obey the commander over you, even if he is as small as a dried raisin stalk, if he is from among you." It also falls under that noble verse.

Yes. He died. It may mean that too. He was martyred. Because he prevented something. Yes.

(?) says: Peace be upon you, sir. Is this you? I kiss your blessed hands with respect. Could you open Surah As-Sajdah, verse thirteen? We opened it. We opened it. Peace be upon you, sir. The jinn can even move through our veins.

It moves through your bloodstream. They can tempt us. Yes. Can they also hear the thoughts passing through our minds and hearts?

It cannot hear what passes through your mind. Because what will make you do what's inside you is in your brain. If the brain gives you the command "do this" and turns it into intent, your (?), it knows. Otherwise, if it seizes your brain, it also knows what you'll do. If it seizes your brain, then that person has already become subject to the jinn. In the verse Allah Almighty says, what is the matter with you? Some people become subject to the jinn, and some jinn to people, it says. That's why you know the temptation it gives you, but what you will do, it cannot know until you put it into action.

When you put it into action, it tries to command you.

Is there anything else, I wonder? Let's see. Go on.

Not from its oppression (?). Must one protect oneself? Must one struggle against it? No. What does protecting mean? What does struggling mean? Protecting means struggling. And struggling means protecting.

For example, in this glass, sir, there is wine that is no good for me. Wine. If I don't drink it, I protect myself through our religion. Isn't it so? But if someone says "drink, drink, drink", then if I don't drink, I have struggled. Whether I protected myself or struggled, does it make a difference? But protecting is the lighter of the two. That is, this is no good for me. Fine, goodbye. In struggle, an extra desire necessarily appears in you. And you struggle with your nafs so as not to do it. That's the extent of the difference.

Ah. Look now. Good. You said it. A man would crave apples. "Count it as eaten", he would say. He would put the money in his pocket.

Again the same man would crave cherries. "Count it as eaten", he put it in his pocket. Whatever he wanted, "count it as eaten", he put it in his pocket. With it he had a mosque built. With that money. And no one went to pray in his mosque. "Count It As Eaten" remained the mosque's name. You must not wrong your nafs either. Allah entrusted this body to you. Whatever is needed, you will feed it according to Allah's command. How, according to Allah's command, is feeding it done? The Prophet says: get up when you are about to be full, he says. One. When sitting down to eat, he says, wash your hands well, he says.

Two. Eat slowly, he says. Three. Don't eat food hot and lose its blessing, he says. Four. With these you will protect your body. You will keep it away from what harms you. What is harmful? Wine is harmful. Is that so? What about alcohol? From the moment a single drop of alcohol enters the body, it causes clotting in the blood. It strains the heart valves.

Yes. It narrows and strains the heart's vessels.

For this reason He forbade alcohol, because it harms the human body. It stops the mind working.

And your tongue doesn't turn properly, it slurs. You don't realise what you're saying. That is why it says: do not approach prayer while drunk. How beautifully it says it.

You will protect your body. Protecting your body does not mean wronging it. Giving your body what your nafs desires is wronging it. If you give it everything it desires, your body becomes obese, and you can no longer move properly. Everything has its right measure: too little harms, too much harms too; the best is the middle way. Yes. Go on. Let's see, what else will you say? Ebu Bekir, is it you who will say it? Go on.

As long as you don't speak, while reading the Quran, wherever you look, you of course go on reading. For example, now I'm looking at you. I say: Quran, Quran. Look,

he didn't say the basmala. I looked there too, and I looked at you too. But while reading the Quran, we said, the Quran, (?) I read on one side, but on the other I'm saying, how did they make it? Even if it passes through your mind, there's a moment of confusion. With that confusion, you say the basmala from where you left off.

If you think it inwardly, you're looking; you think it inwardly but, say, you didn't speak. It passes through your mind. There's no one it doesn't happen to, but you keep reading.

The isti'adha and basmala are said when you have spoken. If, without speaking, a surah ended and there is a basmala at the start of the surah, you don't say the isti'adha and basmala; you begin with the basmala. The isti'adha and basmala begin again along with speaking.

Is there anyone else who will ask? Ask.

Did I say amen? What does this mean? Amen means "so be it". I spoke, then again (?), you will say the isti'adha and basmala. Now, you read the Subhanaka, right? The Subhanaka is a prayer. You say the isti'adha and basmala. What did you do? You read Al-Fatiha. You said amen at the end. You will say the basmala. Bismillahirrahmanirrahim. Because you said amen to it. What did you say amen to? You said: guide us thus on the straight path. You said it to Allah, saying amen. You didn't speak to anyone. Again you say the basmala at the start of the surah. They say the basmala is a repetition. It's fine even if it isn't said, they say.

But the noble verse without the basmala... in a verse it occurred. Where was that verse, in which one? It occurs as Bismillahirrahmanirrahim in Surah An-Naml, it occurs in Surah An-Naml, in Surah An-Naml it occurs as Bismillahirrahmanirrahim. Since the verses... this is a verse, it too occurs as a verse. It is not a repetition. It is a verse. At the start of every surah, when reading, Bismillahirrahmanirrahim: it is "in the name of Allah". "I read." In the name of Allah, the Most Gracious, the Most Merciful.

But saying amen after reading Al-Fatiha, you say it for Allah Almighty. So be it. You say the basmala. You move on to the surah. But they say it's fine if you don't say it. But we say the basmala. We use it. Understood? Okay. You ask. Ask.

As-Sajdah 21, yes. As-Sajdah 21, that's here anyway. A wrongly rendered verse, yes. What does it say? Before the greatest torment. What is this greatest torment? Look, of course, the torment of Hell; that is the greatest torment. That is, before you go to Hell, it says. Before that, We will certainly make them taste the nearer torment, it says. What is this? We test you sometimes with your lives, sometimes with your wealth, it says.

"Perhaps they will return to faith", it says. Perhaps they will return to faith. Here, roughly: We will make them taste. "Perhaps", it says. Perhaps they will return to faith. Now here, when it says "perhaps", when We give them calamity in their lives, in their faith, saying "perhaps", while Allah Almighty knows who will do what, it says "perhaps". This word "perhaps" does not befit Allah. Whereas it is like this: so that those among them who will come to faith will turn back. Yes. On seeing that torment. For example, today Istanbul shook again. Did you hear? In the Aegean Sea there was an earthquake of about 5 to 7 in magnitude.

Tap, tap, tap, it struck and went. We heard it here. It was around 7 in the morning, I think.

Fatın said, by Allah, this is too little for us. Because people have gone astray, she says.

What does someone else say? Come on, he says, Turkey shakes like a swing wherever you go, he says.

And some look for a safe place.

There, Allah Almighty's verse (?). "Perhaps", it says. So that, that is, they turn back from the calamities We give, it says. The others, those who live the covenants they gave. Yes. What else? Ask.

Yes. That's how it is.

Al-Baqarah 186. Eh?

Yes. Is it 186? Yes.

"My servants, when they ask you about Me, I am very near to them." Right. "At every moment, everywhere I am present, I am present."

"When they pray to Me, I answer the one who prays, who asks." That is right too. That is, when He says "I answer", if it's outside your destiny, it doesn't mean "I'll give you that too". Because you cannot go outside your destiny. But "I answer", He says. "All right, you asked for this, but", He says. He is answering you now. "You asked for this, but this is outside your destiny. I will keep this of yours. In the hereafter, because you were patient, I will give you health in return for it", He says. That is its answer.

"So let them respond to My call", that is, let them pray to Me, and believe in Me, "so that they find the right path." Right.

Yes.

That prayer is accepted. Within your destiny you (?) do not live. Your rewards are within those prayers. Your rewards go up there. It stays. What does He say? "My beloved, these prayers, that is, these things, I have no need of them. With them", He says, "intercede then for your community." Where? In the hereafter. Within the rewards. Of course, of course. Rewards and sins are written there. Bundles.

Yes. Does anyone else have a question?

Go on.

Surah Adh-Dhariyat, 521. Yes. It's coming. Adh-Dhariyat. Which verse? The bottom one.

"Do not take another god along with Allah." "Along with Allah", it says. "Do not take another god." Now, there is no god other than Allah. We left this part open. For example, when it says "along with Allah", this part is open, though. It also means the idols. They (?) as Allah. They accept it as a god. Allah Almighty says: there is no god other than Me. Do not hold that one as being together with Me either, He says. Which does not make it clear. But if it is to be properly understood, that is, if it is to be understood in Turkish, "along with Allah", as if along with Allah there were another creator.

"Along with Him", it says. "Do not take another god", it says. It can mean this. It can mean that too. We left this part open. Yes. "For I am a clear warner to you from Him", it says. That is, I am a warner who has come from Allah, that is, from that God, from the one and only God, he says. Your idols do not speak, he says here. It can be like this too. This part must be opened up according to the real Arabic grammar. But normally we say there is one God. The other idols. That is, do not put idols in Allah's place. There is no god other than Me. Therefore I am, from that God, that is, from the God who created us, apart from the idols, one who has come to you as a messenger.

Apart from Allah, we take no other god. Okay.

What could it be? Idols. Other taghuts, people. Like how they joined the Pharaohs. We don't take a god other than Allah. But life is normal, I mean. Sometimes, as we said, there are verses that need a lot of opening up; we said there are such ones in it, these and those, yes, we will correct those too, God willing. Anything else,

do you have a question? Go on. Go on.

Colony?

Cologne and the like, anything (?), there is no (?).

No. (?) there's no cologne or anything. There's nothing in those. You can use it for cleaning. Ah, you washed your hand. That's not cologne, that's not a fragrance. But you cannot smell a fragrance, you cannot put on cologne. You cannot taste food. Tasting food goes like this. When a woman is cooking, if her husband is very bad-tempered, very bad-tempered, if he finds fault with the salt, finds fault with too little salt, she, knowing her husband's ways, can taste it with the tip of (?) of the salt she put in, that much. So that the peace at home is not disturbed. Because nothing goes in; it's a taste.

There. It's there to prevent harm. If you open it up like this, what will you do? Then women won't be able to taste.

Yes. There are those who give fatwas like that. Unfortunately.

Look, now they're looking a bit more. Good. You, you. Look. Is that so? Did a question come?

We've already explained this.

Wait, let me see. Shall we refresh here? Let's refresh and look from here.

Yes, it has come.

Peace be upon you. In Surah Al-Furqan, starting from verse 63 up to verse 75, our Lord describes some of His servants. At the end, in 75, He declares that they will be given the highest station of Paradise. Who are these servants? Have they reached the station of prophets, he asks. Where is this? Surah Al-Furqan, from 63. Look now. "The chosen servants of the Most Gracious are those who", it says. Now, when it says chosen servants, it doesn't necessarily mean prophets. Righteous servants. Chosen servants. Righteous servants. Ascetic people.

They are those who walk on the earth with humility. With humility. That is, they don't care about clothes and finery. They dress cleanly. Clothes increase a person's pride. Shoes change one's walk. Money changes one's speech. They don't care about this. Yes, and when ignorant people address them, they say "peace". Why? They see them like children. The nights, their nights they spend prostrating to their Lord and standing. Some people don't sleep at all at night, they stay up till morning. The tahajjud prayer is a somewhat reduced form of this. And they say: Our Lord, turn away from us the torment of Hell; truly its torment is not passing but lasting, it says. That is, here, the person who says this says it like this.

O Allah, I have surrendered to Your essence, Your mercy is abundant.

Because I have surrendered to You, I have surrendered my conduct, my being, to You. Protect me from the torment of Hell, he says. We cannot bear them. That's why in this world, like the prophet Jonah, peace be upon him, if we make a mistake, we with our nafs will have done wrong. Forgive us, we say. And Allah is forgiving. And they say, it says: "Truly, what an evil place of settlement and residence it is", it says. It is speaking of Hell. These are people in groups. Some of them say this. To Hell. That is, what an evil bed that is.

O my Lord, do not destine us for it. Do not lead us away from the right path. We have surrendered to Your essence. Do not keep us apart from Your essence. Treat us with Your mercy. Light up our way. They pray.

When those servants spend, they are neither wasteful nor stingy. They keep a way between the two. See? Yes. We don't talk about waste for nothing, do we? They are not stingy. We distribute to them. A way between the two, always for Allah. The way between the two it speaks of is for Allah. Because Allah does not want waste, he does not waste, it says. For whom? For Allah. He also helps the servants, it says. For whom? For Allah. He keeps a way between the two, it says. Yes.

Up to which did he say? Yes. Up to 73. "And they are those who do not invoke, along with Allah, another god they hold."

The owner of this universe is Allah alone. Whatever has been created, from the atom to the globe, the seven heavens, and the Messenger of Allah, and beyond that, even the place where there is no time and space, belongs to Allah. Because there is no god other than Him. That's why it's not just that they don't invoke another god; they don't even care. There is more: they do not take a life that Allah has forbidden, unjustly; that is, they don't even want to do anyone harm. They do not commit fornication, because a Muslim's blood, life and honour are forbidden to a Muslim; whoever does these finds the punishment of the sin, it says.

It doesn't say this about the ascetics. They don't do it anyway, so they don't do it. Those who do this, it says, will suffer the punishment, it says. There, the way people of this time think (?).

May Allah reform them.

These say "I am a Muslim", but some also say, what have you found, Muslims, they say, and go chasing intercession. There's a lot to ask them, but not here now. "On the Day of Judgement, in return for what they did, their sins are gathered, and in it they remain forever in torment, humiliated", it says. Who are these? Those who commit fornication. Those who set their eyes on others' honour; yes, their sins are gathered, and in it they remain forever in torment, humiliated, it says. Except those who repent, who believe and repent and who believe and act rightly, they are different. Now these committed sins, and in the end: we lived through a period of ignorance, O Allah, forgive us, they said; they came to their senses.

They entered into struggle with their nafs.

"Allah turns their evil deeds into good deeds." There is no sin of which one can say Allah will not forgive it. "Allah is Most Forgiving, Most Merciful." Now here there is a wrongly rendered place. I'll explain that to you. "Except those who repent, believe and act rightly, who do good deeds, they are different. They ward off evil deeds with good deeds, and Allah is Most Forgiving", it says. Here: "Allah turns their evil deeds into good deeds", it says. He turns their evil deeds into good deeds. And here: they ward off evil deeds with good deeds. Evil deeds. Now, when it says "turns into good", the meaning here is this.

We write this part not like this, but as "they ward off evil with good".

"Allah turns their evil deeds into good deeds." He repented, right? When he repents, Allah forgives their sins, and the people themselves are turned toward good. That is, by not committing that sin again, they are turned to good. It means this too, but the true meaning is: they ward off evil deeds with good deeds. "Allah is Most Forgiving, Most Merciful." Yes, the true meaning here is as I just explained, that is, the meaning we wrote down as wrong seems to be more correct. Yes. Because what does it say at the end? Allah is Most Forgiving, Most Merciful. He changes evil deeds into good deeds. He turns them.

Yes. "Whoever repents and shows good conduct, surely, his repentance accepted, turns to Allah." Now this verse supports the following.

"Only the unbelievers despair of Allah", it says. So however bad you may be, however treacherous, however reckless you may be called, even if called a psychologist, however many bad traits you may have, in the end you turn away and: there is no god but Allah. Surely our return is to Allah. How will we give account before Him? If you shed tears and weep and turn to Allah, for the sake of those tears Allah will forgive you. Yes.

"Those servants do not bear false witness." These ascetic servants do not bear false witness. When they encounter idle talk, they pass by it with dignity. When they encounter idle talk, with dignity, it says. Most idle talk is people's vulgar talk, talk full of swearing; they look at it with dignity and pass by. That is, they see them as lowly, (?), and pass by. Yes. "And when the verses of their Lord are recalled to them, they do not act deaf and blind towards them." What does this mean? They already live those verses, and into those verses they penetrate even more deeply. When people tell them, when they are told, and

those servants say: "Our Lord, grant us spouses who will be the comfort of our eyes and offspring, and make us leaders of the God-fearing", they say. Look, it says "make us leaders of the God-fearing". People turn towards piety, and they will lead them too. Such servants have surrendered to Allah. These too are ascetics. Those who tell people Allah's commands. Ascetic servants. "I have such ascetic servants who tell people My commands." They tell people My commands. Yes.

"They will be given the highest station of Paradise in return for their patience. There they will be received with honour and greetings of peace." "Peace be upon you", they will say. These, together with the righteous servants, in the highest station of Paradise, in the Gardens of Eden, in places beneath which rivers flow. They have mansions. They have palaces. They have villas. They have thrones.

In that world. Hodja, you speak as if you had seen it. By Allah, I did see it. I said so earlier too. I saw the mansion. I saw the palace too. What I call a villa falls short. Let me call it a villa. It falls short. I saw that too.

I saw those thrones too. If you say Hell, you saw that too, with the Prophet we even went into the prison; those people, how they beg the Prophet to take us out of here. Hodja, this world hasn't been set up yet, how did you see it? When we were asking for this world, we asked according to Allah Almighty's plan; it shows it to you as if alive, like alive. Because Allah Almighty, in the noble verse: "there is not a single living being until the Day of Judgement whose deeds We do not know". Everything is within a plan, a program. Yes. Stay well, be entrusted to Allah. For Allah Almighty, Al-Fatiha.

Yes. That's it, isn't it?

Amen.