Talk of 27 May 2025

Here Yes, sir

Yes, sir, In three verses it says the recompense of an evil is its equal in evil.

Allah Almighty, in Surah Ash-Shura 40, Surah Al-Ma'idah 45 and so on. But in Surah An-Nahl 126 it likewise says: if you are patient, that is better. We can forgive someone who keeps doing evil. But whatever he does... now let us answer what has been asked up to here.

What does it say?

Surah Ash-Shura, verse 40. The recompense of an evil is an evil equal to it, it says. Whoever forgives and makes peace, his reward rests with Allah. Look how beautiful the verses are. It commands qisas. Qisas. Which verse? A nose for a nose, an eye for an eye, a tooth for a tooth, it says. The verse of qisas.

Then, if you forgive... that is, it does not say it is an evil. "An evil" here means a punishment equal to it. That is actually the meaning. The punishment for the evil a person has done is a punishment equal to it. But in Turkish it is rendered as "evil". Allah does not tell anyone to do evil. Its recompense is an equal punishment. In this way qisas comes about. Its meaning is: no one may strike anyone. No one may kill anyone. But whoever kills like that is killed in turn. Yet forgiving is more virtuous, it says. Now why is it more virtuous? In another verse it says this: If you forgive the one who does evil, you will see he has suddenly become a friend to you, it says.

Wait. At the same time, a person goes through a period of ignorance. After the period of ignorance he regrets what he did. You will see that the person who did you evil has suddenly become an even better friend to you. This happened to me. All my life, to the person who always tried to do me evil, who always wanted to belittle me and spoke against me, I always did good. And I would tell him... whenever he needed me he would flatter me. And I would meet his need, constantly. In the end he regretted it so much that truly he became even closer to me than those who were close to me. He circled around me like a moth. Yes, like that.

That is why people are not free of mistakes. They make mistakes. But if, in return for that mistake, a person forgives him, counts it as his period of ignorance, then that is better for us. That is, our forgiving that person, accepting him along with his mistake, raises our rank in the sight of Allah. (?) In a hadith the Prophet (peace be upon him) says, in answer to these verses: even if your sins reached the clouds in the sky, when you repent with your heart Allah forgives your sins and accepts your repentance, he says. That is why in a verse He says: I am At-Tawwab, I accept repentance abundantly.

Allah created us, He knows what we will do.

What does it say after that? If he does something, or does it constantly, not forgiving and giving the equal is necessary. Is there a criterion to distinguish these situations? Or do I swallow every evil done to me personally? Could you explain, it says. If any evil is done, and you too give an equal punishment... Punishment. Of course, by evil it does not mean backbiting, or someone complaining about you to someone. Those things... everyone already knows how you are. He complained about you. Let me put it this way, he complained about you to him, about him to this one. That does not matter. Why does it not matter?

Because Allah Almighty says this: Do not tell a person's evil to his face, or to those around him, around him. Do not tell people. But if someone asks you about that bad person, because he will go into partnership with him, or "what kind of person is this", then you tell him his traits, it says. If there is such a bad person and this is really constant, or if he wants to weigh on you like this, let him put distance between you. A person does not bother quarrelling with him the same way. Now in a verse Allah Almighty says this: a dog that snaps at you, or a dog that tries to snap at you; if you snap back at it, it will harm you. Hand it over to its owner, it says.

To its owner. So let him put a curtain between them. By keeping away from him like this you both turn away from evil yourself and give up doing evil to him. And by holding to the verse of Allah Almighty, your rank rises. The guest says: I understood, Hodja, may Allah be pleased with you, I had one more question. As far as I understand, our Lord, except for the prophets, gives all men equal reason and nafs, and all women equal reason and nafs among themselves, sir. The superiority of men over women aside. He does not create anyone more intelligent than anyone else. But people use this equal reason their Lord gave them according to their own characters, to different degrees.

So no one can say: my Lord, why did You not give me as much reason as You gave so-and-so. That is how I understood it. Is that right? You have hit the nail on the head. Yes, we will say a person according to his own destiny, according to his character... He uses his reason according to his own character. If he is a denier, he uses his reason in that direction. If a denier will in the end find the truth and return, then with every evil he does, in his denial, he feels an ache in his heart. Because returning to the truth is in his destiny. In this respect, however much evil he has done in his surroundings, or even if he has denied Allah, or even if he has not used his reason, if in his character there is a trait that will find the truth, find what is right, an ache arises in that person's heart, and in the end he repents and returns.

That is how a person uses his reason, according to his character, according to the trait Allah has given him, a person. It is not that He gave this one more reason and that one less. It all depends on destiny. When we made the covenant with Allah Almighty, in Al-A'raf, verse 172, whatever we intended, in return for that intention He gave us characters. Within those characters, when the time comes, as we asked of Allah Almighty, with the deeds we create, according to our character, we will either do good or evil, we will do bad things, and in turn we earn sin. This is the same case. Yes.

Everyone uses his reason in proportion to his own intention and destiny.

As a continuation of my previous question: in the world we say so-and-so is very clever. At school, at work, he is very successful. And no one else can do it. Is the case of the people we call clever in this world again akl-i maash? It is not akl-i maash, it is akl-i maad. Akl-i maash is running one's worldly affairs. Akl-i maad is his character. According to his character, whatever he asked of Allah Almighty, he will use his reason in proportion to that character. Anyway, at the start, since we did not use our reason... that is, Allah Almighty, when Allah Almighty said "I am your Lord", there we already used our reason, or did not.

What does that mean? We knew our Lord, or we did not. Those who knew and those who did not were divided into three groups. That is why, according to our feelings, since He gave us characters, according to those feelings, according to the traits we asked for in the world, Allah Almighty creates causes for us. And within those causes, by the deeds we create, we earn reward and sin. What is this tied to? To the address "Alastu bi-Rabbikum", in Surah Al-A'raf, verse 172: when we made the covenant with Allah Almighty, Allah Almighty showed us the times we would go to. According to those times we were carried away by feelings.

The traits of those places, the desires of the lives there, or in what way, in what way we would live, we asked for it from our Lord with our own desire and will. And our Lord gave us whatever we desired. He added nothing of His own accord. So when we say so-and-so is very clever, according to the situation, he asked for that world, or that position within that world. Or he asked to rise to that position. In this case He granted everyone characters. Within those characters, with the deeds people do, whatever each asked of Allah Almighty in proportion to his character became his destiny. We will live that destiny, but we say: this man is very clever, he does this and that.

Of course, within his destiny he does what he desired. Allah Almighty did not make anyone superior to or lesser than another. Allah Almighty is the Possessor of justice. If He writes good for him... for Allah will judge with justice. If our Lord, who judges with justice, had discriminated between people, would that not be injustice? The Prophet (peace be upon him), they ask the Prophet who is called a tyrant, and the Prophet says: a father who discriminates between his children is also a tyrant. Since Allah created all people, all people, who...? He created the universe; I say this because we are speaking of His justice among people. Had He created people and said: these I made intelligent like this, these I made clever like this, those I made unbelievers like this, for example these I made Muslims, had He discriminated like that, made some people of Paradise, some people of Hell, burned some in Paradise with ranks and some in Hell with ranks, would this befit Allah?

Every person will meet the recompense of what he himself did. In the verses, in the verses of the Quran, always, because they were interpreted on a Zionist basis, they always put the blame on Allah. Allah sealed his heart. One cannot say "He had it sealed". Look: Allah sealed his heart. Fine, Allah sealed it, but the person had it sealed, as he asked of Allah. Allah did no injustice. If you denied Allah, Allah... (?) That is, if you say "I do not know You", then accordingly, since there is no one but Allah Almighty to seal it, he will say: I had my heart sealed. Otherwise, when we say Allah sealed his heart, stopped his ears, let me put it this way, drew a veil over his eyes, then it would mean He discriminated among His servants and created them that way, whereas, God forbid, Allah does not blame anyone like this by His own wish. He wants the whole universe to know His essence.

But people were divided into three groups. The people of the right, the people of the left, and the group of the muqarrabun. So Allah Almighty gave each person traits according to his destiny. With their own deeds, people prove to Allah Almighty, who has clothed them in a visible world in this life, what kind of person they are, through those traits. So the verses were not written in a way that can easily be opened or explained to people. In this case people have difficulty knowing Allah. That is why some people call Allah a tyrant, some, let me put it this way, say: can there be such a God? Some say: can there be such a religion?

Contradicting one another, sir. I came across a few people. They told me this: One of our children, a professor, through a professor's research, research on religion, she looked and saw that this religion is full of words that do not agree with each other. She said: why did I ever enter this religion, I would rather become a Christian. My religion notes were given to that daughter of ours. To this professor daughter of ours. The next day she came. She said: glory be to Allah, You let us find the truth. So every person will be called to account for what he himself did, by his own desire and will. Yes. Because we were created by Allah Almighty in a second form.

That is, He says it in Surah Al-Mu'minun, verse 14. He clothed us in a visible world. Our essence is spirit, nafs and life. Apart from the spirit, life and nafs, our body is entrusted to us. Clothed in the visible world, within this body, what kind of person we are in this world, within our characters, whatever we asked of Allah's decree, by doing what we asked within this body, in the visible world, by doing it, what kind of person we are, we prove. Yes. Üye Misafir, that is so. "Selim, my daughter... (?) I will do what is needed, Allah willing, I kiss your hands," he says. Peace be upon you, Hodja. In Surah Al-Ahqaf, verse 15, our Lord speaks of a person who reaches the age of 40.

Is there a wisdom in this age of 40? Does human reason reach maturity at this age? Now let us put it this way. We plant a fruit tree. Up to a certain time it gives no fruit.

Every tree gives fruit at a certain age. While it is a seedling, a tree gives you no fruit. The seedling grows and becomes a sapling. When it starts rising beyond a sapling, it begins to show itself. That is, people's earning of reward and sin: at 14, at 15, when girls reach puberty and boys reach puberty, sin and reward they begin to earn. In this case, a person's reaching maturity in body and also maturity in reason is at age 40. At 40. That is why a person's maturity, full maturity, is at age 40. Before that, around that age, it brings illnesses. Such as? You do not know what kind of tree a tree is, for example.

Say you planted a tree and you do not know what it is. You look and it resembles a quince tree. Its fruit is like a pear. Or it resembles an apple tree. Sir, yet its fruit is quince. Like that. Then when it gives that fruit you say: ah, this was an apple tree. Let me put it this way, this was a quince tree, and so on. So when he reaches forty, since he has fully matured, it is his strong time. In reason, the time when it fully comes into play. Before that we also have reason, but there is also the period of ignorance. Well, does the period of ignorance continue after forty? It does. It continues after forty too, but normally it says: so you were never going to come to your senses.

That is, so much time has passed, forty years, with all these experiences, you were never going to come to your senses. It is the time of the body's full maturity and strength. Illness aside. We say this in terms of reason. The time when reason fully matures. Yes.

Another question. Someone told me there is a pen in the Preserved Tablet. There is a pen. Without being moved, it keeps on writing. As far as I know, I said there is no such thing, that everything, wet and dry, is in the Quran, in the Quran, in the Preserved Tablet, that Allah has programmed everything and that there is no longer any new writing or change there. Did I understand correctly? I wanted to ask you. You gave that person a very good answer. These true words of yours correspond to this verse: With Me there is a Book, the Preserved Tablet, it is preserved, and afterwards neither an addition nor a reduction is made to it.

So, dear guest, very good. You have understood very well. You gave a very good answer. People have loaded themselves with superstitions. Unaware of the verses. Whoever has put a word into his head, if he has loaded himself with superstitions, superstitions, before the religion, it is very hard to bring him back to the right path. For example, in a spiritual vision Allah Almighty said to Abdulqadir Gilani: O Gilani, if a person reads a book and then sets out to find Me, that book becomes a veil between him and Me, He says. How beautifully it is said. This is the meaning of the words I said a moment ago.

If someone loads himself with superstitions without knowing the truth, without knowing what is right, then it is very hard for him to find the truth.

Yes. Peace be upon you, sir. In prayer, what is the wisdom of prostrating twice in one rak'ah? I kiss your blessed hands, she says. Çağlasan asks this, our child Çağlasan asks; everyone is our child in wisdom. I am 87 now; at this age people do not often ask you such questions. When Allah Almighty created our father Adam, in the clay, in the clay: when I breathe My spirit into it, you will prostrate, He said. When? When, into our father Adam, He breathed of His spirit. That... let us put it this way, let us go back a bit further. After the worlds were created, that is, after these worlds were created, He created our spirits. And from our spirits He took a covenant from us.

Neither the angels nor the jinn, none of them knew of the creation of man. The reason for this is the following. When the jinn shed blood on earth, Allah Almighty said to Iblis: take the angels from here and destroy your people. So when He said "I will create a human", the angels did not know of the creation of man. In this case Allah Almighty brought clay from the earth, brought black clay, shaped the human, the body of our father Adam, and breathed his spirit into it. When I breathe of My spirit into it, He says; when He gave him the spirit created before, the angels prostrated. Iblis did not prostrate.

Allah Almighty said to Satan: why did you not prostrate? He plays a game of logic, it says. You created me from fire and him from clay. Clay does not purify fire, but fire purifies clay, he says. And because he defied Allah Almighty, he was cursed. When he was cursed, the angels said: good that we prostrated, otherwise we too would have been cursed or punished like him, and they went into prostration a second time. That is why, when we sit, we make a double prostration. Yes. Çağla, you...

If there are others with questions, I will answer them. Yes. Let us see whether anyone else has a question. Let us refresh our page here again. Sir, no one else has a question.

If it weren't for Üye Misafir, nobody would ask questions. May Allah be pleased with Üye Misafir. Ask whatever you like. Ask about anything in the verses. We are all servants of Allah. We are all people created by Allah. But accept this as a human being: since Allah created the worlds, He is the Owner of the worlds. What I want to say here is: people are brothers. How are they brothers? Imagine a father who has a million children. Five million children. Imagine it like that. Whose children are these? The father's children. Even if one of them does evil among the children, does the father cast him out?

He wants him to be good. But if he insists on defying the father, of course the father will punish him. We too are people created by Allah. On earth we are all brothers, on earth. Because we came to prove what kind of person we are. In this case we are all servants of Allah. But where will the separation be? The separation will be in the hereafter. We will do a new upload in you in Paradise, He says. That is, I am telling you the meaning of this verse: In Paradise We will remove the rancour from your hearts, He says. Just as on a computer, if we have some bad words or some traits we do not want to show anyone, we delete them from that computer, Allah Almighty will delete them from our minds too.

That is the upload. You will all be brothers there, says the verse. And we are all creatures of Allah. As for those who go to Hell, since they too are friends of one another there, they will stay there forever. And since we bond with people who love Allah, there in Paradise, when He removes the rancour from our hearts, that is, when He does a new upload in us, we will all be brothers there. In this case Allah Almighty never discriminates between people. Those who discriminate are probably people who are impure. Even if someone today is a non-Muslim, one must treat him well to warm him to Islam.

For example, the Sacrifice is coming up ahead of us. At the Feast of Sacrifice, if you say: sir, this one is a non-Muslim, I will not give to him, then if he is in need, starting from those closest, to meet the needs of those in need, you must give to him too, so as not to set him apart from your own brothers, the Muslims, to warm him to Islam. Sir, in Ramadan we give our zakat. When we say: this one is a non-Muslim, zakat is not given to him, again in the same way, if he is in need, we must give to him too from our zakat in a way that meets his need. Yes. Because we all came into this world to prove what kind of person we are.

And everything we do is not for ourselves. If we do it asking whether Allah will be pleased with us, we cannot do evil, and the deeds we do, we will have done for Allah. No one can take even an atom from this world to the hereafter. Why can he not? Because, it says, did you create from your world even a shoot, down to a seed? If that were so, nothing from your world would have been given to you, it says. In this case, since we cannot bring anything into being from nothing in our world, all that we invent, which they call creating, God forbid, may Allah protect us. Creating belongs to Allah alone.

It is bringing something into being from nothing. But making inventions with what Allah has created, for example, like Edison discovering electricity, making certain inventions like that. Sir, like leaving the earth at a certain angle, out above the clouds, and re-entering from the heavens; they say 81-odd degrees here, at an angle close to that. Otherwise, entering directly, because of this, from air at a height of 82-83 kilometres, it burns to ash before it reaches the ground anyway. In this case, by making inventions, people, with the reason Allah has given them, or according to the ability they asked for, know what kind of person they are, and since Allah programmed people according to what they themselves asked for, Allah Almighty is free from all deficient attributes.

Yes. Since we cannot create anything from our world, all of it, all this dominion, from the atom to the globe, belongs to Allah Almighty. For this Allah Almighty says in a verse: the heavens and the earth and what is between them, all souls will taste death; the heavens and the earth and what is between them, their inheritance will remain with Allah, He says. It will remain with Allah. What does this mean? From the atom to the globe, these seven heavens, these worlds surrounded by Allah (?), all of them created by Allah, that there is no other god but Him, and that all souls will be called to account in the hereafter for what they did in this world.

So we own nothing in this world. If what we work for and gain in the world were ours, we would take it with us. We will not be able to take it; we will leave it in the world. But with it we will prove what kind of person we are. So will we have nothing at all? We will. Where? In Paradise. Because Allah Almighty has a promise. Allah does not take back what He gives. When I was young I was still devoted to my worship, and I received tayy-i mekân. At night when I laid my head on the pillow, I would go wherever I wished. Sometimes I would even throw my jacket onto the sea or a lake. I would lie on my back and make ablution.

With whom I do not know, we would pray in a mosque. Yes, they would make me imam, elderly people. Since I had no outward learning, while praying I would say "Sami'allahu limel hamidah". Someone behind me said: "liman hamidah", "liman", not "limel"; "limel" is said of a camel (?), they said. But learning spiritually like that, being trained part by part, later, in tayy-i mekân, some mistakes we made. As a result of these mistakes, tayy-i mekân left me. I was very sad, very sad, I regretted it. After all, the evil I mean was not very great evil. For example, say, because of duty I skipped some of my worship.

But I made it up. Sir, like this, for example, where I should have given some charity, I did not. Sometimes to people, like: go and work, your hands and feet are fine, why are you asking? But in such ways, it seems, tayy-i mekân left. After it left, seven years passed. Exactly seven years. After seven years He began to give its knowledge. I liked tayy-i mekân again, of course. We go, we travel and so on. Whatever he wanted, I did. At night I talk. He told me: just like this, when we take something from someone, it does not befit our honour to give it back. We give more than it, he said. More. That is, knowledge. Today in the universe what is honourable is knowledge.

Yes. That is why we wrote the verses and the commentaries. I say "we wrote". I do not say "I wrote". My Lord had them written. He had the commentaries written. He had the hadiths sifted. In this way, perhaps from one's own knowledge, perhaps from a lack of words, there may be mistakes. In such a case, through one letter it may have gone into denial. A word may have been misunderstood.

These are exceptions. Those are word errors. In what was written there may be some mistakes from letter errors. I am human too. Since there is no one else who will understand this knowledge. That is, there is, but they have stayed hidden, they have not come forth. That is, no one can say: I am the scholar of this world. Because Allah Almighty says: when We raise a scholar, above him there is a scholar, and above him a scholar. In this case we too say: we are not the whole scholar of this world. But however Allah Almighty raised us in proportion to our destiny, when we write from our own mistakes there may be an error. That does not affect that person's rank.

Because according to this verse of Allah Almighty, what does it say? The scholar holds to knowledge and finds life, it says.

When a person, about a mistake he made, says at the end of it: this was not so, it was like this, or there was a mistake here, if he is able he corrects it; if not, then it depends on the judgment a person will make about it. He wrote so much, wrote and wrote, surely he did not write this as a denier, sir; when there is an error there, when a letter changes, the person would be in the position of having done Allah a favour (?), so to speak. That is why: had you never committed any error, We would destroy you and create servants who commit errors, says Allah Almighty. The scholar holds to this. We are human, we can make mistakes while writing too.

Mistakes are made in some words. This cannot be compared with the word in which he made the mistake.

But if he keeps saying it that way constantly, then the person has accepted that mistake. That is his sin. For example, they say this saying: when you are friends with someone, a word slips out of his mouth. Against you; never mind, it says. Once. If a second time another word slips out that disparages you, never mind that either, it says. But if a third time he says something that disparages you in the same way, then he has proven that he said it on purpose. That is why you cannot judge people by a one-time mistake, or by the mistakes of a word in something written. That is a printing error, a word error.

Yes.

If you have other questions, ask.

Sir, after Çağla another question came. Hodja, I want to ask you about something I understood from your talks and get confirmation. Go ahead, ask. Plants have life but no nafs. Right. Animals have life and nafs. No will. No will, it says. Jinn have life, nafs and will. No spirit. Humans have life, nafs, will and spirit, all of them. Is that right, it says. Now let us draw attention to this. I want to ask you about something I understood from your talks and confirm it. Plants have life but no nafs. Right. And no reason either. But we need to state that this has been programmed into them like that. Plants have life, no nafs.

But no reason either. They only do the programme that has been programmed into them. For example, if it is an apple, it has that nature. It cannot think of anything else. And there is no will in it. When we say it has life but no nafs, it has no reason either. And no will either. In this case, whatever task our Lord has programmed into that plant, wheat for wheat, apple for apple, pear for pear, whatever He programmed, that it will do. The animal has life, life and nafs, no will. Right. It also has reason. With that reason it knows the way home. The animal is just one degree above the plant. It is a robot.

A robot. That is, whatever task it will do has been programmed into it too. The animal finds this with its reason, finds its way. But it has no will. Jinn have life, nafs and will, but no spirit. This is right. This is right too. Humans have life, nafs, will and spirit, all of them. Is it right? Is it right? You have understood very well. If Üye Misafir adds to it what I have said from the beginning, it will fit exactly. That is, plants have life, no nafs, no reason, no will. Animals have life, nafs, no will. Yes, animals have life, nafs, reason, no will. If we add these, it is complete. Jinn have life, nafs and will, no spirit.

Right. Humans have all of them. That is why man was created honoured above the worlds. That is the verse. Very good, dear guest. Yes. Bayram asks: Peace be upon you, sir, I respectfully kiss your blessed hands, he says. May those who respectfully kiss your hands increase, Allah willing. If you too, according to the religion of Islam, set a good example to people, and in the sight of Allah become worthy of the title of a good person, may those who kiss your hands increase too, Allah willing. The Messenger of Allah said: The miser is far from Allah, from Paradise and from people.

Far. He is close to the fire of Hell, he says. Yes. That is right. This is a hadith. It does not say... It does not say the miser is of Hell, pay attention. The miser is far from Allah, from Paradise and from people. He is close to the fire of Hell, he says. The miser always wants the world. He gives nothing to anyone. Once upon a time, a man would crave cherries but not eat them. "Say I ate it," he would say, and put the money for the cherries in his pocket. For example he would crave an apple and not eat it. "Say I ate it," he would say, and put it in his pocket. With this money he had a mosque built.

They named it the "Say I Ate It" mosque. At the time nobody went to pray in that mosque. Then, while that mosque was being built, someone, a poor woman, saying "let me get a reward too", had put one brick into it. One brick. For the sake of that brick the mosque was opened for worship. Now, if one eats and the other watches, it says, these are proverbs, close to these. If one eats and the other watches, Doomsday breaks out from that, it says. He is human too, he will eat too. Today our brothers in Gaza, they are Muslims too. Many of them are dying of hunger. Sir, the unbeliever does what he will do.

As for the Muslims, they are (?). Because for Allah's sake Muslims must unite and resist such people, it says. They must fight. We are now far from this verse. In this case there are some circumstances. In those circumstances it prevents this. For example, there are such powerful places that if it joins with him, it will lead you to destruction. So what will we do then? If your strength, it says, reaches it with your hand, with your hand; if not, with your tongue. Now when strength does not reach it, with the tongue we fight with words against that treacherous, accursed people, against them. Allah willing, the Owner of these worlds will surely, according to a destiny in which they are wrong, according to people's destiny, give their punishment, of course. Everything depends on time.

Nothing happens before its time. And when its time comes, they will be wiped off the face of the earth anyway. That is why now, regarding these miserly people: if I eat in front of them and he watches like that, this is a crime, a sin in Allah's religion.

Now many sacrifices will be slaughtered; some, some of us give our sacrifices to AFAD or the Red Crescent to help them. Sir, our brothers, whoever they may be, if they are Muslim, if there is a Muslim at one end of the world and a Muslim at the other end, they are brothers, it says. When I lay my head on the pillow, tears sometimes come to my eyes.

But know this: more or less every night when I lay my head on the pillow I think the same things. To our state, sir, may Allah give strength; look, at a time when we live free under our leadership, live in peace, we sleep soundly in our homes. This comes from the strength of the state. That is, we have grown somewhat stronger against external enemies; not somewhat, considerably stronger. And when this comes to my mind, Gaza comes to my mind. They do not even have a place to sleep. They are out in the open. They are hungry. Perhaps if someone offers one a tea, there are those who take their nourishment from that tea, count that one tea as the day's meal and get through the night.

These things give a person pangs of conscience.

A person who knows himself cannot stand by in the face of these torments.

That is why stinginess is very bad. You too will give from what you eat. If you eat in front of a hungry person, or make him watch you while you eat,

these are things Allah Almighty does not want. If you have one morsel, you will share it. You will eat with your brother. Yes. Bayram, eat (?). Hadith basis (?). Not every saying is a hadith, though. But this is a hadith. Far from Paradise and from people. How beautiful. It does not say he cannot enter Paradise. That is, if he goes further downhill he will fall into Hell too. In that case he is close to the fire, it says. Yes.

I think we have no other question. If there is, I will explain it. Now there is one.

In Surah Al-Ma'idah, verse 97: Allah made it a means to straighten the backs of people, materially and spiritually. Materially and spiritually, what does it say? Allah made it a means to straighten the backs of people, materially and spiritually. These words caught my attention. Could you explain this verse a little, it says. Let us look at Al-Ma'idah 97. Whether my Lord says such words or not, I do not know, but I have not heard such a thing. Al-Ma'idah, Surah Al-Ma'idah 97. People can misunderstand the verses.

73, 89 96, 97 Surah Al-Ma'idah Right. What does it say? Allah made the Kaaba, that House worthy of respect, the sacred month, the Hajj sacrifice and the garlands hung on the sacrificial animal's neck, a cause to straighten the backs of people materially and spiritually, it says. Look, now, the verse continues. What does it say? When it says "Allah, materially and spiritually, to straighten people's backs", here the beginning is not stated. Now if you leave out some words in a sentence, the words go elsewhere. But look what it says at the beginning: Allah, the Kaaba, that House worthy of respect, that is, to His essence, the people who will come for Hajj, the House worthy of respect; the sacred month, look, the sacred month, the Hajj sacrifice, that is, for Allah; now, for Hajj you bought a sacrificial animal.

And the garlands hung on the sacrificial animal's neck, you adorn it for Allah; that animal you love for Allah, you will dedicate it to Allah.

Materially and spiritually, purely for Allah: materially you bought it for Him, spiritually you have submitted to Allah (?); you will slaughter it. Sir, He made it a cause to straighten people's backs. Whatever you give to Allah Almighty, Allah gives you more. Allah needs nothing. They even say this; the old folks used to say: Let us buy the biggest sacrificial animal, so we can ride on it over the Sirat bridge, and it can carry us straight across. It is not so. These are all superstitious words. The meat of your sacrifices, it says, goes up to the Old House, it says. What is the Old House? Allah's House, the first used on earth.

It goes up to the Old House. Up to Allah's House. Your deeds reach Allah, it says. Your deeds. How beautifully Allah says it with His clear words. Here and here too: if I have bought a sacrificial animal for Allah, put on its garlands and offered it to Allah Almighty as a gift, slaughtered it for Him, distributed it to His servants, to the poor and needy, then Allah Almighty too opens many ways for you. He gives you, sir, more than what you spent for Allah. No one will be able to say: I gave this to that one, and Allah did not give me this. Yes.

Now what does it say here? He made it a cause to straighten people's backs. This is so that you too understand and know that Allah knows all that is in the heavens and the earth, and that Allah is the Knower of all things, it says. What does Allah Almighty say? According to this verse, according to these words, a verse:

There is not a single living being to come until Doomsday whose deeds We do not know, Allah Almighty says. How beautiful. Allah's words always support one another. Mehmet, my child: when speaking about a verse, write all of it. If you take a paragraph out of it, that paragraph draws a person's attention. Here, if the unbeliever is the same way, materially and spiritually to straighten people's backs He made it a means? He does not go on Hajj, he does not slaughter a sacrifice. Yes, but Allah Almighty writes here at the start those who go on Hajj, the sacred months, all of it. If you do them exactly in measure, Allah straightens your back too.

And those within whose destiny it is for their backs to be straightened do this job fully, and deeds depend on intention anyway, it says. That is, there is not a single living being to come until Doomsday whose deeds we do not know. And people, it says, should know from the deeds they do that Allah Almighty is aware of them, it says. How beautifully He says it. All of it. Yes. We have one more question. Peace be upon you, sir. What people call the eye of the heart, the eye of insight, is that the spirit's seeing, its eyes? Could you explain? Yes. A human has four eyes. Our Lord says this in a verse too.

A human has four eyes. The first: our first creation, in spirit, nafs and life, is our state after we die, when we leave the body. Spirit, nafs and life. What we call akl-i maash is the reason in the spirit anyway. The eyes in our body, what we call the bodily akl-i maash, are the eyes with which this body sees. Dreams prove this to you. You wander about. These eyes did not see the places you wandered. In your dream, what we call the eye of the heart, that is, yours; people call it the eye of the heart. They are the eyes in the spirit, nafs and life.

We were created in the world of Lahut. Spirit, nafs and life; Allah Almighty before us, just in human form, addressing us, saying "I am your Owner, I created you", and the Messenger of Allah saying "Yes, this is our Lord", in response we were divided there into three groups. Into three groups. That is why, since the universal spirit is Allah Almighty, I always say this: We are a part of our Lord. But they misunderstand this. Because He gave us a part of His spirit. If we open this up a bit more deeply, we would say this: if you take a drop from the oceans, from the Indian Ocean or the Atlantic Ocean or the Mediterranean, whatever, if you take a drop and bring it to a chemist, sir, and have it analysed, it carries the qualities of that sea. Since we too are a part of our Lord, a part; but they misunderstand it like this.

They say: this man is a follower of wahdat al-wujud. They do not even know what wahdat al-wujud is anyway. Sir, we are a part of Allah, that is, since He gave a part of His spirit, for when He created Adam, what does He say? When He created our father Adam: when I give him of My spirit, prostrate to him. Look, when I give of My spirit. Just like the seven traits of Allah Almighty that are in us: the traits of fame, renown, pride, arrogance, egoism, grandeur and love of the world are there. If we master these events, which are among the traits of our nafs, through the influence of our spirit and the degree of love we have given to Allah Almighty, we rise in the sight of Allah.

Allah does not want to see such traits in people. In what we call the eye of the heart, these are the traits of the spirit, and when that spirit, in Surah Al-A'raf, verse 172, made the covenant with Allah Almighty, when we saw our Lord, without a body, before entering the body, when we made the covenant, those traits, the eye of course in the spirit commanding, whatever our own trait was, we asked for that, and our Lord, according to His verse in which He says: We know the secrets of your hearts which you need and do not know, what you do not know, what is at the farthest end of the Kursi (?), wrote all our desires and wishes as our destiny, programmed them as characters. We came to this world to prove what kind of person we are in the world.

In the hereafter He could have separated us at once, without a body. In Surah Ta-Ha, verse 134. We have explained it many times.

The adhan is being recited here now. Yes, the adhans. It is evening here.

The guest said it right. Let us close this part. Sir, what people call the eye of the heart, the eye of insight, is that the spirit's seeing, its eyes? Could you explain? Right. They are its eyes. Yes. Hajj 34, Hodja, he says. Mustafa Hacı Yoluoğlu. Let us explain the verse Hajj 34. The adhan is being recited. Let us listen to it.

Amen. In Surah Al-Hajj, verse 31, our Lord says this: Allah's hanifs, without associating partners with Him; yes, without associating partners with Him. Hanif is this: Abraham is a hanif. That is, since he knew himself he never associated partners with Allah. Yes. He always worshipped the One Allah. Hanif. As far as I knew myself from childhood, when I was very small, I remember. I was about four. I used to say: who is Azrael to take my life? Azrael cannot take my life, I used to say. And I knew Allah as One. The hanif, from childhood on, what does it say? Allah's hanifs without associating partners with Him, those who recognise His oneness, the believers: look, they have these traits from childhood on.

Yes. Believers who came forth as nafs-i mutmainna, people who look to the manifestations (?). Yes.

Here (?). It is not necessarily required that he be a believer. It says: the believers who recognise His oneness. Whoever associates partners with Allah is as though he fell from the sky and was shattered, and the birds snatched him, or the wind swept him to a distant place, like an object, it says. Allah Almighty speaks the truth.

Those who deny Allah, and their hearts are scattered and they are liars; when it says this, it means the people outside Islam. They constantly lie to find friends for themselves, they want to save themselves, sir, from loneliness. For this reason, when they come together, they feel some confidence. When they are alone, just as our Lord says, they are like people scattered by the wind, not knowing where to go or what to do. The verses. The Muslim has a hope. Hope. What is hope? Even if I depart from the world, I have my Lord, my Owner. He trusts in Allah, he trusts in the hereafter. And in this case, when a person is with Allah, he has a hope, a goal.

The unbeliever, the non-Muslim, when he dies, whether he will go to the hereafter or not is unclear anyway, it says. Sir, and just as priests sold the keys of Paradise, now our hodjas, some of our people, are in the same state. Some people, from what we hear, if someone has taken the hand of another and repented, they do not accept his repentance. He supposedly has to take repentance from them, from them, and so on. So they are selling Paradise. Because the hearts of such people who have no faith in Allah are scattered, they have let themselves be carried by the winds in an endlessness without the end of any hope.

Just as a piece of paper or a bush is dragged by the wind, they are dragged along. Their lives are like this. That is why, saying "let me escape that life and live a good life", they swindle each other in the world. And they show off to one another. Look, I have a villa. The other has more rooms than that. Now the Muslims have fallen into the same state. They chased after it. He has this curtain. He has this armchair. But go to their hearts: they are scattered and restless. That is why they say peace is in the Muslim, peace is in Islam. Sir, we say peace is in Islam; this peace is the recompense of trusting Allah, and in the end submitting to Him and rising by degrees from one's Lord, and of having a goal.

Otherwise, since a non-Muslim has no security anywhere, and since he does not really believe in Allah and His Messenger, he is like, in such a stormy wind, a bush or a piece of paper dragged along in that storm, carried away. Yes. Lillahi Ta'ala al-Fatiha.

Amin, Ya Rabbal Alamin.

Yes.