Talk of 20 May 2025

did not create them for that. Allah Almighty created people so that by their own will they would know His essence. In this case, if the person whom Allah the Creator created forgets his Creator, or says, "You are not my Lord, You did not create me," and by his own mind imagines a Lord of his own imagination and believes in him, and denies the One who created him, then when Allah Almighty punishes him, did Allah punish him, or was he himself condemned to the punishment? In this case, in answer to your saying, "Did they themselves want the barrier before and behind them?": if, for the crime of the one who commits a crime, the judge gives the criminal a punishment and sends him to prison, did the judge send him to prison?

He sent himself to prison for the crime he himself committed. Here too, Allah the Creator, Allah the Owner, Allah the absolute Judge of the universe: if you deny this, if you know you were created and yet in another world of imagination attribute (?) yourself to a creator, if you turn your back on your Creator, did you have the barrier put before or behind you, or did Allah, by His own wish, put the barrier behind and before you?

Don't forget, in the verse: "Fa man ya'mal mithqala dharratin khayran yarah": "I will write down an atom's weight of his good," He says. "Fa man ya'mal mithqala dharratin sharran yarah": "an atom's weight of his evil I will write down too," He says. In this case, these verses are a clear example that a person will be called to account for what he did by his own will.

People have competed in blaming Allah; they have loaded all the sin onto Allah, according to the beliefs of Zionism's people without religion, putting Gabriel in Allah's place, they have opened the verses this way. Of course our child Bayram, among these questions, is right to ask this question. He'll learn, of course.

Never forget this word of mine. We came into this world to prove what kind of person we are. Allah Almighty did not program anyone by His own wish. Allah Almighty programmed all people according to Surah Al-A'raf, verse 172, according to their wishes and desires. And when people come into the world, they will prove what kind of person they are and go. In this prison of a world, feeding and giving drink to this body that Allah Almighty gave us in trust, the person who feeds and gives drink to this body: the money the body earned, in what way did he earn it? Lawfully? Unlawfully? He fed it with this.

Did he do good and charity with the money he earned? Did he remember Allah and help the mosques Allah commanded, the Quran courses? Did he give charity to the poor and needy? Did he give his zakat? Look how beautiful. Since man will always be called to account for what he did himself, why should Allah punish you here if you do His command?

If you don't do His command, don't do what He says,

will it be Allah who put the barrier before and behind him? Or if a person is immersed only in worldly pleasures, has reduced morality to zero, the human created with honour and dignity has degraded himself and trampled human dignity underfoot, the human Allah created honoured, well, if he goes on living with no share of humanity, as Allah Almighty says in the verse: "They are like the four-legged creatures that walk the earth, even further astray in their course," if by his conduct he, well, lays his finger on inhuman things, of course Allah Almighty feeds him and gives him drink in this world, and since everything will have its recompense, surely he will give his account in the Hereafter too.

To Bayram Ünlü, he says, "Peace be upon you, sir, I have one more question. Could you open Surah Ya-Sin, verse 9? I kiss your hands," he says. Let's open it and look at verse nine of Surah Ya-Sin. Well, let's go in here. 409, 427, 439. Ya-Sin. Verse nine. This is a verse that has been opened wrongly. What does it say? "We put a barrier before them and a barrier behind them and covered them. Now they do not see," it says. Now, as we said, this is a word opened by people who, according to the understanding of Zionism, took the Quran out of its original and load everything onto Allah. In this case: "Before them there is a barrier and behind them a barrier," it says.

This is the right one. "Before them there is a barrier and behind them a barrier. They have let themselves be caught inside this barrier. They have closed themselves in. Now they do not see." Yes. Now Allah Almighty created our spirits in the world of Lahut. He said, "I am your Lord." There people were divided into three groups. And although all people were created there, no other god besides Allah came forth and said, "He did not create, I created." That's one. No other god besides Allah came forth and said, "The two of us created together" either. So since no other god came forth there, although the Prophet (peace be upon him) confirmed our spirits, that is, spirit, nafs and soul, our creation there, saying, "Yes, this is our Lord," if the one who waits for the Lord of his own imagination and denies his Creator has a barrier put behind and before him, did Allah put it, or did he have it put himself because he denied his Creator?

Yes.

So for you to know these things, you have to be overcome by many things.

To come to know these sciences, you will know "Alastu bi-Rabbikum", that is, the world of Lahut. Spirit, nafs and soul. You will know that Allah Almighty said, "I am your Lord."

You will know that beside Allah Almighty the Prophet (peace be upon him) too said, "Yes, this is our Lord," and bore witness. Bearing witness: "Ashhadu an la ilaha illallah", I bear witness that there is no god but Allah. "Wa ashhadu anna Muhammadan 'abduhu wa rasuluhu." Muhammad is His servant and messenger. Because he too is there. What is said here: at the Mi'raj, when Gabriel (peace be upon him) at Sidrat al-Muntaha said that if he went a span further he would burn, in answer to the conversation of Allah Almighty with the Prophet, my Gabriel bears the same witness. I bear witness that there is no god but Allah.

Muhammad is His servant and messenger. But according to the understanding of Zionism, the Prophet, on the highest horizon, is met by Gabriel. So I'm supposed to call him Allah there, Gabriel. I'm supposed to call Gabriel's meeting "Allah." Come on! After that you will move on to Surah Al-A'raf, verse 172. There you will see that you made a covenant with Allah Almighty. You will see that in return for that covenant you were taken up to the barzakh. And you will also know how you came into the world when the time came, so that you come to know these sciences. So that you understand these things. Yes.

But if we had heard these bit by bit from our fathers and mothers... for seventy, eighty years, those who have worked to degenerate the religion have more or less succeeded. But according to this verse we cannot say they succeeded. "Did they think they would put out the religion of Islam by blowing with their mouths? Allah will keep His light going until the Day of Judgement," it says. Yes. Allah will keep His light going. If you want, you will go on Allah's path. If you want, by your own will you will step outside Allah's command. Those who step outside Allah's command had the barrier put before and behind themselves.

Or else "Allah got angry at them", which is what they say anyway. "He increased Allah's wrath." He increased this and that of His. Well, these are words that do not befit Allah. Yes.

Now a guest, Nadir, says: "Hodja, is there something beyond, further than the love we feel for Allah?" There is. "There is. If I give an example: this affection, this love in the heart, is it possible for a person to forget his own existence and only know, see and feel Allah's existence? Beyond what is not felt." Surrendering from one's existence. With the sword of "la", falling into nothingness. Not seeing anything in the universe as existing. Not seeing. After that, "illallah", that is, there is no god but Allah. So who is left? Only you are left, and Allah. If you give yourself to Him too, since you are a part of His spirit, "la mawjuda illallah." Yes.

And beyond this love, surrendering to Him. In that surrender, being lost in Him. Obeying His command and living by His command.

Wherever you may be. If you can be everywhere as you are with people, if you can be the same where you are alone, if you can be upright in every deed, if every time you speak you ask, "My Lord is before me; can I, would I speak a word that would hurt Him?", if you speak surrendering yourself to Allah, then "I have such servants," He says, "that I am the tongue that speaks, the hand that holds." Yes.

Love is in everyone's heart, in every person. There is love in Muslims. I liken this love to this.

If I said to an eight- or ten-year-old child, "Son, punch here with all your strength," he hits with all his strength. The force he hits with is ten, fifteen kilos. If I said to a young man of twenty or twenty-five, "Hit here hard," he too hits with his strength. That's 30-40 kilos. 50 kilos. When I say to someone who has reached maturity, "Son, punch here hard," he takes 80-90 kilos up to 100 kilos. So love too, the love of Allah in the human heart, is like this. If you ask anyone, they love Allah very much. But they don't know the affection of that love.

Again a guest asks a question. He says, "Peace be upon you, Hodja." And peace be upon you. "Could you explain to us the remembrance (dhikr) mentioned in Surah Ar-Ra'd, verse 28?" he says. Let's see, in Surah Ar-Ra'd, 28, let's try to explain to you the remembrance in the verse.

On page 248, 248 yes, 248, 250 which verse does he say? Verse 28, 28. "These are those who believe and whose hearts find peace in the remembrance of Allah. Know that hearts find rest only in remembering Allah," it says. This verse confirms many verses. And it draws a person from one feeling to another, from one door to another, a door opening, to enter through that door. What does it say? "Those who believe and whose hearts find peace in the remembrance of Allah," it says. These are ascetics who have given their hearts to Allah. They have taken on Allah's commands, and "I have such servants that neither buying and selling nor trade keeps them from My remembrance," He says.

With every breath, so that no breath goes to waste, as they draw their breath in they say "Allah", and as they breathe out they say "Allah." These are people that devoted (?) to Allah. He lives that once. After that he goes beyond it. So from this door to the other door. He surrenders to Allah. "I have such ascetic servants," He says. "They tell only Allah's commands," He says. That door closes, you enter through another door. Surrender to Allah, and a slave, the slave of his master.

Living these

comes with remembrance, with remembering Allah. From door to door, you pass from meaning to meaning. That is why there is dhikr in the Sufi orders. They do dhikr and have others do dhikr. But people's dhikr now is for each other's benefit, so that the person at the head can profit from them. But happy are those people who, expecting nothing, tell people about Allah's remembrance, Allah's (?). Yes. A guest: "Peace be upon you, Hodja. Surah An-Nur, 35: could you explain what 'Allah is the light of the heavens and the earth' in the verse means?" he says. I'll explain, I'll explain, but these are also in my videos, you can watch them, sir.

355 56, Surah An-Nur, verse thirty-five. Look what it says.

Here let's read not the wrongly opened one but the right one. But first, where is the wrongly opened place in this, for you? All of them: when the verses are all written, not all, but one word in them surely accuses Allah Almighty. "Allah is the light of the heavens and the earth. The likeness of His light is like a niche with a lamp in it. That lamp is in a crystal glass. And that glass is like a pearl-like star, on which the shadow of the east and the west does not fall. As if inside an olive, lit from the oil that comes from the olive, its oil almost gives light even if fire does not touch it. This is light upon light.

Allah guides whom He wills to His light." This is the wrong part. Whoever wills reaches that light. Understood? Now, having told you the wrong part, let's open this for you. "Allah is the light of the heavens and the earth." They tell me, "In the sky there are stars, there are moons. When night comes, the stars come out. When day comes, the sun comes," they say. Whereas when He says "Allah is the light of the heavens and the earth": Allah, who created the seven heavens with knowledge and built them one upon another without pillars, from the atom to the globe is the light, that is, the illumination, that is, the Creator of these worlds.

Yes. "He is the light of the heavens and the earth. The likeness of His light is like a niche with a lamp in it." So in the heart of the person within that universe, children used to have glass marbles, with things like stars inside the marble; just like that, Allah's light is like a marble, like a glass marble, you know, like a glass, it says; inside that glass marble, the sparkling, shining stars, they are light, Allah's light, they move about lively, that lively light, when you close your eyes, comes before your eyes and turns around it. So Allah Almighty, to guide you, gladdens your heart from (?) with His light in this way.

He places that light.

It's gone. Whatever this is, it falls from here, and this goes too.

Wait

here.

Is it frozen for you too? Is it talking? Take a look, is it frozen? Let me start it, let me restart it. From here, let it come again.

I'm restarting it here.

it's back where did we leave off? In a light that is a lamp, in that person's heart, that light, lively, it said glass, of what is like that glass marble, the light inside it, it says, lit, well, from olive oil; what does it say? "That lamp is inside, like a crystal glass. And that glass is like a pearl-like star," we explained that part, "on which the shadow of the east and the west does not fall." Now look what it says here. Wipe this here, my dear.

Wipe this too.

For this, Allah Almighty, manifesting in a person's heart, the meanings corresponding to the verses He spoke to his heart by inspiration: outward knowledge to the east, the inward and the false to the west, that is, He likens the sun's rising to outward knowledge and its setting to falsehood; on it, He says, neither the shadow of the outward, nor of the east nor of the west falls, He says. That is, when Allah tells a person's heart by inspiration, neither outward knowledge holds it back, nor false knowledge, when I say false, superstitions, can cast a shadow on it. Yes. What he received from Allah, he speaks as the truth.

"Neither the shadow of the east nor of the west falls," it says. How beautifully it says it. So: Quran verses opened by the outward.

"No, it's lacking by the rule of this, no, here it's like this." Hey, you look to Allah, to Allah; not to the rule. What is the goal? It is Allah. The goal is Allah.

Yes.

"on which the shadow of the east and the west does not fall, as if lit from the oil that comes from the olive, its oil almost gives light even if fire does not touch it": so this person boils up from within, boils up with Allah's love; so, necessarily, into his heart, you are not a (?) flashlight; that knowledge gives him light, light, and that person spreads that light around him, tries to spread it. That light. Why does it say so? The Quran is a light. What is light? It is light, illumination. The path is what shows you the way. So, lit in his heart, as if lit from oil, it says. Well, even if the thing does not touch it, it says, it gives light like a fire.

That person boils up from deep within. It boils from his hand too. It boils with love, with passion, and with knowledge. Yes.

"This," it says, "is light upon light," it says. Creating man is a light, the work of Allah Almighty's greatest art of creation; from the Hereafter, with the knowledge that will bring him to brightness, He makes that person the world, the light (?) of the earth, the light (?). "Allah brings whoever of you wills to His light." Look how beautiful. Not "whom He wills"; it is not Allah's willing, but the one who wills. Because will is twofold. One universal will, and one partial will. Allah, who holds the only will in the universe in His hand, addressed man as His counterpart and had him program himself by his own will.

So the barrier before and behind that our child Bayram asked about: that person had it put by his own will. By going against Allah. By rebelling against Allah. Yes.

"Allah sets forth such parables for people. Allah knows everything," it says. How else should He give you a parable? Just say "Allah". Then be upright. Then be merciful. Then, on the path Allah has shown, struggle with your nafs. Your greatest enemy is your nafs. Satan. And the attraction of the world. Wrestle with these. If you wrestle with these and give your heart to Allah, then Allah too places such a light in your heart and really talks with you, tells you things. But a person who cannot live this world does not understand it, does not know it.

In this age people's heads are full of superstitions, because according to the knowledge of Zionism, according to the understanding of Zionism, not knowledge but understanding, people have been raised; when you tell the truth, the cobwebbed heads cannot accept the truth. Not everyone. Some are exceptions. Because those who first gave a good covenant to Allah in the barzakh grasp this. Yes.

Bayram, a member, says again: "Peace be upon you, sir. I kiss your blessed hands with respect. Could you open Surah Az-Zumar, verse four?" Let's open it and look at that too, what's there. Az-Zumar Surah Az-Zumar 457 past it, Surah Az-Zumar verse four: "If Allah had wanted to take a child, He would surely have chosen whom He wished from what He created, He would have chosen whom He wished from what He created. He is exalted, He is the One, the Subduer, Allah." Gentlemen, there are many secrets here, but I will open those secrets for you. I will open the secret. We say it anyway, there's no need to open it.

But it will be in a bit more detail. Now what does it say? Allah the heavens and the earth with truth; if Allah had wanted to take a child, He would surely have chosen whom He wished from what He created.

But His saying "Allah would have chosen whom He wished from what He created": since He created man taking him as the addressee of His essence, since He did not create a being more exalted than man, since He said that whoever seeks honour and dignity, it is with Allah, since He said, "We created man honoured above the realms," our Lord who took him as addressee of His essence gave man a part of His spirit; that is why, "if there had been one," He says, "I would have taken a partner from man." Yes. That is the truth of the matter. So Allah is free of need of all the worlds, that is, distinct; with the attribute of Al-Hayy He gives life to all His creatures, but He Himself shows no need of His creatures.

Now when we explain these parts, they call us deviant. Because they don't know what the spirit is. They don't know the verse where He says, "When I breathe of My spirit, prostrate to him." "This one made Allah a human," they say. Well, man is separate. Allah the Creator, who changes forms swiftly (?) with His essence, is separate. Even if He created us as a part of His essence, He created us incomplete. His essence is complete and perfect. And because He gave a part of His spirit, in the worlds only man is everlasting in Paradise and Hell. He is everlasting with Allah. Because he is a part of Him.

So here, that is why, "from what I created," He would have taken a child (?). It says everything, but this kind of head cannot grasp man. Because they don't know that knowledge, these verses. They don't know these verses. If they knew these, What

does it say after that? "Allah created the heavens and the earth with truth. He wraps the night over the day. And He wraps the day over the night. He has subjected the sun and (?) to His command. Each runs its course for a set term. Pay attention. He is the Mighty, the Most Forgiving," it says. How beautifully it says it. It describes the universe, what is beyond human power. That He turns the earth around its own axis, that the sun is fixed and turns around its own axis, that as the earth turns around the sun it brings about the seasons, that night and day go at a speed of 1666-odd kilometres in 24 hours, how beautifully it says it.

Yes. He created everything with knowledge. What power could be capable of this? What created thing could bring about a billionth of this work of His? Yes.

A guest, Taha, says: "Peace be upon you, sir. While doing the dhikr 'La ilaha illallah', without noticing I do another dhikr, without noticing; is there a problem in this case? I kiss your hands, sir. Good evening."

It depends on the state of the dhikr. For example, while saying "La ilaha illallah", you have turned the dhikr. You've said "Allah, Allah." It makes no difference. Even better. You will have remembered Allah with His names.

What does it say here? "...without, I do another dhikr." And what is another dhikr, for example? Are you saying a word outside the remembrance of Allah? I mean, are you remembering Satan? Or are you remembering some being? I mean, what is dhikr? If a person's name is Ahmet and you say "Ahmet, Ahmet, Ahmet", what does Ahmet say to you? "Why are you repeating my name?" he says. When you say "another dhikr", what is this other dhikr? A dhikr of something other than Allah? Or a dhikr of Allah Almighty? Now a person has gold somewhere. He counts. He says "Allah", he says "La ilaha illallah", and he counts his gold too.

Or he counts his dollars. Or he counts his papers. Or he has something in the world, he does its accounts. After that he says three hundred, five hundred, well, dollars, or 300 gold pieces, 200 gold pieces, gold slips in there. That too is a dhikr. Now you have to tell me your question fully so that I can tell you what you're doing. That's why dhikr is to keep something going. For example, Allah Almighty says in an open place (?): "People," He says, to golden ears of grain, He says. To sons, well, to carnal feelings, to shiny gold coins, they have been inclined," He says. In their time they have been struck (?) by it and it has appeared adorned to them, He says; Allah protect us.

Now while doing dhikr, are you counting these? You need to say that. Yes. Taha, a guest: "Surah An-Nur, verse forty, if you explain 'Alastu bi-Rabbikum', is it the counterpart of this hadith? Whoever took from that light found his way. Whoever could not take from that light lost his way and went astray." It is exactly that. It is exactly as you say.

When He said, "I am your Lord," Allah Almighty scattering that light. Allah created the spirits in the twilight. He scattered on them something of His light. Whoever took from that light found his way. Whoever could not take from that light lost his way and went astray. It is entirely "Alastu bi-Rabbikum", in the world of Lahut where He said, "I am your Lord," the place where He created our spirits. Yes, guest, you mention Surah An-Nur, verse forty; let's see, in Surah An-Nur, verse forty, well, like this come on, thirty- six forty; it is a verse that is opened wrongly anyway, we have corrected it. Let's see what it says: apart from (?), or those disbelievers' feelings, thoughts and behaviour are like the dense darknesses in a vast sea.

Such a sea that wave upon wave covers it. And above it, cloud. Darknesses one upon another. If a person put out his hand, he could hardly even see it. "Whomever Allah has not given light": look, here too they always blame Allah. As I said. According to how Zionism wrote it. "If a person has not asked Allah for light": because we said will is twofold, he himself will ask. He himself will know that Allah created him. Why do others, why don't you know? Why do you wait in your mind for another creator? The other is Islam. He knows Allah created him. He sees there is no one else before him. If someone else had created him too, he would have come out and said, "Not Him, I did." And no one like that comes out. So there, three classes were separated: those of the right, those of the left, and the class of those brought near (muqarrabun).

So why are you blaming Allah here now? "Allah has not given His light." Allah gave His light, and you didn't take it. Right.

Yes.

Whoever took from that light found his way. Whoever could not take from that light lost his way and went astray, it says. That is the very (hadith of) the Prophet (peace be upon him). Yes.

"Peace be upon you, Hodja. I enjoy listening to some of your old talks on the site. Again, while listening to one of them, I heard that you have come to know the manifestations. You saw our Lord in your own form, looking bewildered." True. "I understood that if you also look at someone like that, that person gets a beating. No. We don't look at him. If we were to look, we say a word to him that will break his heart or scold him, so that he comes to no harm from us.

"You looked at us like that too. When you first saw us; or are we going to get a beating too? Do we need to worry? I kiss your hands," he says. There's no need for you to worry at all. I have forgiven everyone my rights. Shall I tell you the truth of it? There are some people who go about veiled. People who go about veiled. Because Allah Almighty manifested to them in the same form, so that people do not bear a grudge against them, they go about veiled. I go about unveiled and I break everyone's heart. So that they, well, come to no harm from me in return. "Well, Hodja, is what you do right?" Ah, now let me tell you an incident that Abdulqadir Gilani lived through.

As a child he goes to his teacher. To his teacher. His teacher says, "Son, take this jug and bring me some water." He comes to the fountain. He fills the water. At that moment a horseman comes. He takes the water from the child's hand. That is, he takes the water from Abdulqadir Gilani's hand. After that he smashes the jug on the ground. He kicks Abdulqadir Gilani. Abdulqadir Gilani comes to his teacher. He tells what happened. His teacher says, "Son, did you say anything to him?" "I didn't, teacher," he says. "Go say something to him and come back," he says. He comes and sees the man lying in the shade of a tree, his cap pulled over his eyes, sleeping soundly.

He can't say anything. He comes back. "Son," he says, "did you say anything?" "I couldn't," he says. "Why?" he says. "He was lying asleep," he says, "I couldn't wake him." "Son," he says, "run, say something to him, say a word, say one word." He comes and sees that the horse kicked the man and smashed his skull, and the man lies there on the ground. He comes to his teacher. "Son, did you say it?" "I couldn't." "Why?" he says. "The horse," he says, "kicked him in the head," he says. "Smashed it," he says. "Well, son," he says, "a couple of words from you would have saved a life," he says. I mean.

A couple of words from you would have saved a life. That's why I give whoever comes my way a little beating with words like this, joking and such. And so it passes. Yes.

"Peace be upon you, sir. I had heard that at the Great Court people ask Allah Almighty questions and, with what they lived through, are cut off from answering. But could you describe this situation like a real event, a film scene?" he says. "Peace be upon you, sir. I had heard that at the Great Court people ask Allah Almighty questions and, with what they lived through, are cut off from answering." Yes. Now, Allah Almighty being free of deficient attributes:

no one there will be able to try to clear himself. If you had recorded what I've been saying from the beginning on video, if you took this video as my whole life, my whole life: when what you did comes openly before you in the presence of Allah Almighty, you will be cut off from questioning. You will not say a single question to Allah Almighty. So after it has proved to you what kind of person you are, by the deeds you did, good or bad, you will have chosen your own place yourself, and you go yourself to the place Allah Almighty shows you. Allah Almighty is just. And also, ninety-nine percent of His mercy He kept for Himself for when He judges His servants.

He will help man this much too.

Like a film scene. How else can we say it, right? On video. That too is a film scene. Your whole life will come before your eyes in an instant, and in that instant, whatever you want to say, what you would say will already have been done, and you will be cut off from questioning.

"Hodja, peace be upon you. They say cutting nails in the evening is not good. Are they right?" Now everything has a reason. They said this according to that reason. Cleanliness has no time. Cleanliness. Our religion commands cleanliness. But why did they say this? In the old days there was no lighting like this, no electricity. None. What was there? Candlelight. And there were oil lamps. A nail does not dissolve in the human stomach. When a bird or a chicken swallows it with its beak, it gets stuck in its stomach and its crop. It doesn't dissolve there either. That's why they don't even throw nails in the rubbish; they bury them.

So that another animal doesn't eat it and it stays in its stomach. In this respect, since it says don't cut nails in the evening, since it says it's not good: in the dark a nail jumps somewhere, and you don't notice. It jumps into the food too, gets into the bread too. And what do you do? Or a child picks it up; if it's crawling on the floor, it swallows it. In this respect it says, don't cut them in the evening; when you cut them by day, search for your nails, find them, collect those nails, bury them in the earth, it says. Bury them in the earth. Yes.

In the old days people thought a lot about people. Yes.

Let me look, is there another question here?

No. No other question. And the time has come anyway.

Stay well. Go in Allah's keeping. Lillahi Ta'ala al-Fatiha.

Amen.