Talk of 31 May 2025

(?) (?) Be a little quiet.

It's quiet here now. We're on air.

A guest says: Surah Al-Ahqaf, verse 34. Let's look. Surah Al-Ahqaf, verse 34. Al-Ahqaf Surah 511

From here 501, 506, Surah Al-Ahqaf verse 34. 34. Those who disbelieve, on the day they are exposed to the Fire: "Is this not the truth?" when they are asked, they say, "Yes, by our Lord, it is the truth." Allah says, "Then taste the punishment for your disbelief."

Now this has to be said like this.

The Quran from beginning to end has to be opened up very well with its Arabic grammar. now in a verse Allah Almighty says, look, Surah Al-Isra, in verse 85 it also says this, let's see, let's not forget this place, let's put this here, yes. Surah Al-Isra, verse 85. We'll understand this even better.

Well, well, Al-Isra Surah now we'll come to verse 85.

Here too, for you, let's first read verse seventy-two.

"Whoever is blind in this world will be blind in the Hereafter too, and even further astray from the path." This verse is a word said in a figurative sense. Otherwise Allah Almighty, in Surah As-Sajdah, verse 12, they say, "We have come and seen; is there a return to the world?" In that case the figurative meaning is this. When we were spirit, nafs and soul with Allah Almighty, in Surah Al-A'raf, verse 172, when we made our covenant with Allah Almighty, our own wish and desire was written for us as our destiny. In that case, since man will be called to account for what he did, for his own denial, since he will be called to account, what does it mean here that man is blind in the world?

That he denied Allah Almighty in the world of the Hereafter, waited for the Lord of his imagination and had his destiny written that way. That is being blind in the world: although he saw Allah, for there we make the covenant seeing Him, denying Allah although he saw Him. "Whoever is blind in this world," it says, "will be blind in the Hereafter too." What does this mean? Your destiny was like this. You will never change. Wherever you plant an apple seed, it will become an apple. Wherever you plant a pear seed, it will become a pear. In your charge, your destiny, your nature, your covenant there is denial.

When He says, "You will never know Me again, you had your destiny written this way," that is blind in the world and blind in the Hereafter too. Yes. They will never be set right again. Now we said that the Quran, from the beginning, has to be written anew. Now you say it very well. What did you say? "Hodja, Surah Al-Ahqaf, verse 34." Look what it says now in Surah Al-Ahqaf, verse 34. Having known this much, we now come to your question. In verse 34: those who disbelieve, on the day they are exposed to the Fire, when asked, "Is this not the truth?" they say, "Yes, by our Lord, it is the truth." But this has to be corrected.

It is not "our Lord" here. It must say, "Yes, what you said is true." When asked, "Is this not the truth?" it is not "our Lord." "Yes, I swear," that is, "I take an oath, it is the truth," they say. But not "by our Lord." If they had said "our Lord", this place would contradict the verse where Allah Almighty says, "If only they knew Me here," or "if only they had known before." These are all places that have to be written anew.

After Allah Almighty puts the people of Hell into Hell, there they will say to Malik, the keeper of Hell, Malik, "our Lord", "Malik, tell your Lord to lighten the punishment on us a little." It doesn't say "our Lord", look: "tell your Lord to lighten the punishment on us a little." Here too "our Lord" appears. There are many more words in the Quran like this that don't agree with each other. This is what we are struggling against. Verses do not contradict verses. In Allah's word, the verses always confirm each other. Places like these have to be corrected again. One has to sit down and write it according to the essence of the Quran.

In this case. Here it says "our Lord", there "your Lord", there the people of Hell, here this and that. I mean, it's been scattered. It's not clear what it is. Of course Allah Almighty is free of all deficient attributes. Just think, He creates this universe from nothing. He Himself came into being from nothing. A treasury of knowledge. And He creates these worlds without fault or flaw. You cannot take this word to your own mind and write Allah's word with a flat pen like this, in a way that makes the verses contradict each other. That is why we say, let us all sit together and write a word, a Quran, without ascribing attributes to Allah.

But we cannot make ourselves understood. A light burning in the darkness, surrounded by darkness. The light's light drowned in the darkness. That is, the truth is left alone. Falsehood has covered every side. Yes.

How well he says it. Look here, the guest member. The verse is like this too. In some other verses too, the disbelievers address Him as "our Lord" on the Day of Judgement. But we know they do not truly believe. If they had, our Lord would not put them in Hell forever. Look, our guest member explains it very well here. Yes, is their saying "our Lord" on the Day of Judgement because they are lying disbelievers? The verse: those who disbelieve, on the day they are exposed to the Fire, when asked, "Was this not the truth?" they say, "Yes, by our Lord, it is the truth." This word contradicts many verses.

Which verse? The verse "If only they had known Me before." These do not say "our Lord." If they had said "our Lord", they would not have said to Malik in Hell, "Tell your Lord to lighten the fire on us a little." In Surah As-Sajdah too: "We have come and seen; is there a return to the world?" And Allah Almighty: "Even if We sent you back not once but many times, you would again do the same thing. Because your characters do not change." Yes. If you were to film, as a video, the deeds he did in the world again, once the Hereafter is forgotten, their life story, in whatever time, on whatever tape, whoever watches it will see him do the same thing again.

It shows the same thing. Yes. May Allah be pleased with the guest member. Well said. Again a guest member says: Surah Al-Jathiyah, 13. In the verse: "We provided them with good provisions. Because of their creation as human beings We made them superior to the worlds," it says. Here, would it not be more correct to write "We made them superior to the realms" instead of "superior to the worlds"? Saying "worlds" can give the sense that there are other places. Whereas the verses speak of the earth and the heavens. That's how I understood it. In the Arabic of the verse it says "alamin." Everything you said is right.

Guest. All of it is right. Surah Al-Jathiyah, verse 16. What you say is right. All these have to be corrected. Look, as Islam, because of our faith, while Allah Almighty's flawless word has to be written, look how nice. Here man, by his own mind, not superior to the worlds, but that He made him superior to the realms. We probably didn't say superior to the realms there, and didn't see "world" there. We'll look now. Al-Jathiyah. Al-Jathiyah.

On page 498, 465 490 48 Which one is Surah Al-Jathiyah? 16. Verse, it says. This is a verse that is already opened wrongly. "Indeed We gave the Children of Israel the Book, judgement and prophethood. We provided them with good provisions and made them superior to the worlds."

Now here: "Indeed We gave the Children of Israel the Book, judgement and prophethood. We provided them with good provisions." When we say, "Because of their creation as human beings We made them superior to the worlds," it is better to say "the realms." Because man was created honoured above the realms. Yes. There's no table here at all. Here we are correcting this. "We provided them with good provisions and made them superior to the worlds." That is, here He is making the Jews superior to the worlds. Whereas because of our creation as human beings we were made superior to the realms. Saying here "we were made superior to the world" at least removes the meaning here. This has to be sat down and written in a better way. If our guest member finds this, someone at the Diyanet who has done a doctorate in it, who knows Arabic fluently, who knows which sura a verse is in, would understand it better.

We have to sit down and write it. This family, its origin, the essence of the Quran written according to the origin of Zionism. In this case, since the essence of the Quran was written according to Zionism, since its essence was written according to Zionism, when we put out the essence of the Quran, this time he says, since he calls Zionism the essence of the Quran, when we tell the truth of the essence of the Quran, he says this goes against the essence of the Quran. In fact the essence of the Quran is not the essence of the Quran. It is the essence of Zionism. If it had not been the essence of Zionism, they would not have given superiority to the Jews here, taken Allah Almighty for Gabriel, and loaded all the sins, the sins man himself wanted, onto Allah.

Yes. This Quran, its translations, now belong to the past.

Let's see something else; a guest member says here again:

"Hodja, when we have no ablution for prayer and hear a prostration verse, should we prostrate right away? Or should we wait until we take ablution for prayer?" Yes, for this we need to have ablution. With good clothes, saying "Allahu Akbar", we go into prostration and at least 3 times say "Subhana Rabbiyal A'la, Subhana Rabbiyal A'la, Subhana Rabbiyal A'la", and after that we stand up. That's all.

You need to have ablution.

The guest member asks again here. May Allah be pleased with you. The guest member asks good questions. And with the meanings of the verses. May Allah be pleased with you. "Hodja, in Surah Muhammad, verse 7, it says: 'O you who believe! If you help Allah, Allah's religion, He will help you too. He will not make your feet slip.' Our Lord makes no one's feet slip anyway, but here it can give the sense that He makes the feet slip of those who do not help Allah's religion, I understood. Is this also a wrong translation?" It is a wrong translation. You find them well. Mashallah. You have learned the knowledge well too.

You have understood the Quran well. "He will help you too. He will not make your feet slip" is not it. "Your feet will not slip." We will always do our own deeds ourselves. Allah makes no one's feet slip. Here: you help Allah's religion, He helps you too. Your feet do not slip. That is, you find strength with Allah and do not go to evil. You do the deeds Allah calls right. Here, "He will not make your feet slip": when it is said like that, it again loads the sin, and the good, onto Allah. It loads the sin onto Allah too. That man made a covenant with Allah Almighty and his own wish and desire became his destiny, that we came into the world to prove what kind of person we are, has been done away with. Many verses have been covered up.

Yes. This is what we will explain. We have to explain it.

"In Surah Al-Baqarah, verse 260, Abraham asks Allah to show him how He brings the dead to life. Abraham already believes here. But he says, 'I wanted to see so that my heart may be at rest.' This word reminded me of Muslims living the manifestations and, after seeing our Lord, being at rest. I understood that to be at rest one must see. Is that right?" Now, Abraham is a prophet anyway. He has already come to know Allah Almighty's manifestations. But here he has a wish: how the dead come to life. "Take a bird from such-and-such a mountain," He says. "Take a bird from such-and-such a mountain too," He says.

"Pull off their heads. Then pound them in a mortar. Pound them. Let their flesh and bones mix together. Then say 'qum bi-idhnillah'," He says. When he says "Rise by Allah's leave," he sees how the birds separate and each bird flies to its own mountain. He knows (?) but so that his heart may be at rest, so that he sees how they come to life. That is why Abraham (peace be upon him), from birth, never believed in anything other than Allah, and is a Hanif. Hanif means one who never served or believed in any god other than Allah. He believed in Allah, who is alone, who is one. Yes.

Do you have any other questions? Don't leave it all to the guest member. Yes. If you have questions, you will ask. And I will explain.

Yes.

Let's see, is there anything else? Nothing else.

Urgently we tried to correct the mistakes in a few verses. We said let's put it out as soon as possible, so at least the origin is clear. Look, within that origin you see these shortcomings. The first origin: Allah Almighty, in the world of Lahut, spirit, nafs and soul as one, spirit, nafs and soul as one, when our bodies were separate, as only spirit, nafs and soul, when we were created in the world of Lahut, at our Lord saying, "I am your Lord," we were divided into three groups. Surah Al-Waqi'ah, verses 7, 8, 9, 10, say this: This third group is the group of the foremost (sabiqun): the group of saints, prophets, martyrs and witnesses.

Here it is divided into three groups. Then separately, in Surah Al-A'raf, verse 172, each of our spirits makes a covenant with Allah Almighty. In answer to this covenant, to not recognising Him, each by his own will has what he wants from Allah Almighty written into his own destiny. For we said will is twofold. Allah Almighty was going to create such a being that He would give it a part of His spirit resembling His essence, and by its own will it would determine its own path. And whether it would recognise its Creator itself, or know that it was created by someone else; for this Allah Almighty creates our spirits. And so when He says, "I am your Lord," there it is divided into three groups, and He makes a covenant with each one by one.

Those who don't know this say that in Surah Al-A'raf, verse 172, He brought forth the offspring of the children of Adam, brought forth their offspring, and whether they made the covenant in the mother's womb, or in the world, or in the Hereafter is not clear, they say. How is it not clear? The verse is perfectly explicit. Look what the verse says: "wa idh akhadha", He made a covenant, "Rabbuka min bani Adam", from your Lord, He made a covenant. "Zuhur": "I made a covenant with the offspring that would come forth from Adam," He says. The offspring that would come forth from Adam. "Wa ashhadahum ala anfusihim", against his own self, "alastu bi-Rabbikum?" "Am I your Lord?" He said. How else should He explain it?

Yes. In this case all the verses have been opened wrongly. Very many verses have been opened wrongly. The real, real origins. The others are normal. (?) But the root of it: Allah Almighty, they have always lied and opened them according to the origin of Zionism. We say, at least sit down, sit down. We are Muslims. The religion of Islam has its own performance, its own institution. This separate institution of the religion of Islam is above all religions; they aren't religions anyway, those religions are all in the Quran. The Quran, the highest of all people's beliefs, the very highest. Their beliefs are also present in the Quran.

The Torah, the Psalms and the Gospel are in the Quran. The four books are the Quran. In this case, let there be no deficiency. So that they don't say, "Look, you say your religion is like this, but in your religion too there are deficiencies." In fact there is no deficiency in the Torah, the Psalms and the Gospel either. So where does this deficiency come from? They changed their religion for money, about the verses. In this case Allah Almighty has made their true religion known to us in the Quran. Now if we too open the Quran according to Zionism, always blame Allah, load the sin onto Allah, would that be right?

Now it's always "Allah does it, Allah makes it." Let's open Surah Ta-Ha, verse 134, look what it says, and let's explain Surah Ta-Ha, verse 134, to you now. To the words they load like this, does Surah Ta-Ha, verse 134 look anything like it? Let's take a look. Well.

Yes. In Surah Ta-Ha, verse 134. We've opened it many times, but let's open it again.

"If We had, before this, before the Quran," it says. What does "before the Quran" mean? Since the Torah, the Psalms and the Gospel are in the Quran: before We sent our forefather Adam, that is, your father Adam, to you in the world, before sending him to the world, "if We had destroyed them with a punishment." What does it say? We made a covenant with you in Surah Al-A'raf, verse 172. Separate those who deny Me from those who don't. "I know," He says. "I know." By what does He know? What does it say in the earlier verses too? "There is not a single living being until the Day of Judgement whose deeds We do not know.

We know the secrets of your hearts," He says. Now in this case, in this case, He says they would say this. That is, "If We had destroyed them with a punishment before the Quran, they would surely have said: 'Our Lord, if only You had sent us a messenger, so that we could have followed Your verses before falling into this disgrace and humiliation.'" So purely for the manifestation of Allah's attribute of being Allah, since no one can question Allah Almighty or hold Him to account, Allah created these worlds and clothed us in flesh and bone. After bringing our father Adam from earth and shaping him, after placing His spirit in him, saying "You will prostrate to him", clothing our spirit in flesh and bone, bringing us into the world, a hidden world, that is, where we don't see Allah Almighty, in this hidden world where Allah Almighty is not seen, here we play in the world the script of the covenant we gave to Allah.

There we had the script written. And in the world we prove what kind of person we are. Every deed we do, our speech, with our eyes, the smells we take in with our nose (?), with our tastes, with our movements, for all of them, for all our affairs we are responsible. In this case Allah Almighty, free of deficient attributes, brought us into the world. What kind of person we are in the world, within the destinies He gave us in that world, within the characters in our destiny, we act with wish and desire. And Allah Almighty, the greatness of Allah here, in this whole world, creates causes for His creatures according to their wish and desire.

Everyone earns reward and sin by the actual deeds they do within these causes. A great world. So will is twofold: universal will and partial will. Man has partial will because He gave him a part of His spirit. If He gave a part of His spirit: "They ask you about the spirits. Say: you have been given only a little knowledge about the spirits." Since the universal spirit is Allah Almighty, if you put Gabriel in the place where it says spirit, meaning Allah, I tell you, if you say this man said Allah in ten places where he should say Gabriel, if you deny Surah An-Nahl, verse 102: what does it say in Surah An-Nahl, verse 102?

Let's look at that too, look, let's learn that well here too.

Well, Surah An-Nahl, Yes. Surah An-Nahl, verse 102. Look what it says now. They've opened that wrongly too anyway. Because this will go to the origin of Zionism. What does it say? "Say: the holy spirit," Gabriel, it says. Look, do you see here? It says Gabriel. The holy spirit became Gabriel here.

Gabriel. "To give firmness to those who believe." Gabriel does this now. Pay close attention. "To give firmness to those who believe, to guide the Muslims to the right path and to give them good news, he brought it down from your Lord as the truth." Who is it here? Who became your Lord? Gabriel did. Gabriel, created from light. Yes. Whereas: "Say: the holy spirit, your Lord, sent it, the Quran, down from His own presence as the truth, so that they become Muslims and, finding the right path, are given good news." Look what it says here now. "Qul nazzalahu", He sent it down. "Nazzala." "Ruh al-Qudus." "Al-Quds sent it down," it says.

Al-Quds sent it down. Ruh al-Qudus sent it down. Ruh al-Qudus, who is your Lord, sent it down to the Prophet's heart. To his heart. Yes. What does Gabriel have to do with this here? So I'm supposed to call this Gabriel. That is, I'm supposed to obey Zionism. I do not obey Zionism. I obey Allah. I am Allah's servant. I obey Allah, the one God of these worlds, who is simple and absolute in the universe. Yes.

There are places opened very wrongly.

The Quran has to be written from its very foundation. If I say this, I say it to save us all. I also say it to save the people at the head of this. I mean, who is at the head of this? We say it also to save the people who serve in Allah Almighty's highest office on earth. We say it to tell the truth. If I am mistaken, if I am wrong, let them show me a way that confirms these verses with verses. That's how it is. But the verses are explicit.

If you tell this to a child, the child understands too. Maybe I say it like this, I understand it like this. Then explain it to me, explain the right thing. Yes.

Do you have any other questions? Ask. Ask whatever you want. You won't find again someone in front of you who says, ask with verses, ask whatever you want, you won't find it again. You won't find it easily. There are such people, but you won't find them easily.

Ask whatever you want.

We are waiting for your question.

Now I said, I have in my hand what they wrote to me, and my evidence that they say this man says this like this. But I have evidence for people who understand the Quran. Look what it says. It already started with verse seven of Surah Al-Baqarah. "Allah has sealed their hearts and their ears." Yes. "And a veil has been drawn over their eyes." A kind of veil has been drawn. "And for them there is a great punishment in this world and the Hereafter," it says. Yes. "Allah has sealed their hearts and their ears," it says. "He has drawn a veil over their eyes too. And for them there is a great punishment in this world and the Hereafter," it says.

Now in this verse I say: "My Allah, did You create people faulty?" "I created them," Allah Almighty says. "Why did You create them?" "I created them so that you know Me as great. You will err and ask Me for forgiveness and pardon, and you will repent, and before My greatness I will forgive you." "But You sealed my heart. You sealed my ear too. You made me unable to hear, You set me apart from Your other servants, what was my sin?" Wouldn't I say that? Wouldn't I ask? But look, this question too disappears the way I have opened it. What do we say?

Because they denied Allah at the address "Alastu bi-Rabbikum", at "Alastu bi-Rabbikum", while still spirit, soul and nafs, before being clothed in flesh and bone, in Surah Al-A'raf, verse 172, while making the covenant with Allah Almighty, what do we say? There they had Allah seal their hearts. By Allah. Saying "I don't recognise You," rebelling against Allah there, their hearts were sealed. They had weights put in their ears. "I'm not listening to You," he says. "Say what You like." That too is a weight in their ears. And a veil has been drawn over their eyes. People who deny the truth although they see it.

For them there is a great punishment. Now in one place ascribing attributes to Allah, and in another place man having his own destiny written by his own wish and desire, and Him writing our wish and desire for us exactly as destiny: do these words agree with each other?

They send me these as examples. These are all my evidence in my hand. All evidence in my hand.

That is why we say, let us write the original of this book. It is a sin against these people, and those at the top are responsible. Let them remove this responsibility. As for me, since I cry out the truth, since I tell the truth, I am fulfilling the duty upon me. And you, tomorrow at the Great Court, in the presence of Allah Almighty, I wonder what right you will claim and how you will escape this burden? I am striving for you. For you to return to the truth and understand the truth, your respect towards Allah, I mean, in the world of the Hereafter, for the smiling faces of our Allah to greet you, and your obedience to Allah; that's what I strive for.

And you shut me out, saying I'm against the essence of the Quran. To me your words are like dust flying in the air. No. It's relative. Yes.

They're all like that. There are many more that we've written wrongly. We put this out in a hurry. What does it say? Again, look: Allah will put whom He wills into Paradise, whom He wills into Hell. Doesn't it say that? You all know it like that. But wasn't will twofold? Partial will, universal will. Hadn't He written my will, my wish and desire, for me and wasn't He going to call me to account for what I did, by my wish and desire? Now here, will Allah Almighty over me, I mean, use His own will and say, "Whatever you do, I will throw you into Hell"? "And however much evil you do, I love you, I will put you in Paradise," will He say that?

Yes. So here: "for you to prove what kind of person you are," Allah Almighty says in the verse. "I make you witness yourselves to yourselves, to those around, and to Allah," He says.

"Did you think you would die without proving what kind of person you are?" He says.

So if before my eyes, even if he were a disbeliever, even if he were an idolater, while he burns in a blazing fire, would your conscience accept it? And if we tell the truth to guide these people to the truth, to obey Allah, knowing Allah's creatures as created by Allah, are we going against the essence of the Quran?

Yes. That is why no one can accuse us of going against these verses of the Quran. If he accuses, either he will ban these verses of the Quran, and then I won't stay in this Republic of Turkey either. That is, if he says the Quran is banned, I'll go to a state where I can practise the Quran properly. What does Allah Almighty say? "If you cannot live your worship, Islam, in a state," He says, "go to your brothers in Islam," He says. Like what? Like the emigrants who emigrated from Mecca the Honoured to Medina the Illuminated. Like what? Like our brothers in Syria coming here and us becoming Ansar and welcoming those emigrants; we do our worship as we wish among Muslims.

Yes.

If you have questions, ask, gentlemen.

I know you are listening.

Since you are listening, you can ask your question. You can ask again and again about the parts you didn't understand.

Yes.

We have interpreted the Quran from beginning to end, verse by verse. We have a translation. We have sorted out the hadiths as true hadiths. We have hadith books. The translation too, very incomplete, as a translation, we said let's put it out as soon as possible. We targeted some essential topics and put it out on those. Still, as our guest member, our child, our brother said, there are many more mistakes. I now have a request of the guest member: since he reads so well, let him note down what he finds like this, note down what you read, and if we write such a Quran translation again, let's write them properly; if you let us know, I'll be glad. Yes.

We are waiting for your questions. If you ask questions, we will answer. Maybe it won't come to your mind right away; some say, "Hodja, give me a moment." Yes.

Yes. Our guest member's last words, let's open them a bit more. "This word reminded me of Muslims living the manifestations and, after seeing our Lord, being at rest," he says. "Yes, I understood that to be at rest one must see. Is that right?" It is right. Surah Al-Fajr, 27, 28, 29, 30, let's read these verses from here. From here. Surah Al-Fajr.

Al-Fajr. 542 "Ya ayyatuha'n-nafsu'l-mutma'innah, look, irji'i ila Rabbiki radiyatan mardiyyah. Fadkhuli fi 'ibadi, wadkhuli jannati." What does it say here? "O nafs that has come to rest." What does it say? It has passed the commanding nafs, passed the blaming nafs, passed the inspired nafs, and risen to the nafs at rest. The commanding nafs, the blaming nafs, the inspired nafs are Muslim, the nafs at rest is Muslim and a believer. A believer is a person who has come to know the manifestations. What does it say? "O nafs that has come to rest." How has it come to rest? It has seen its Lord, His reality, so that it will never imagine Him again.

It has seen. But whatever it saw, it has an opposite, and that has an opposite, and that has an opposite. Like a film strip, passing before it like this: with hair and beard, well, beardless, young, old, aged, like a film strip it passes endlessly. Yes. "However you see Me, I am the opposite of that, and the opposite of that, and the opposite of that," not that, it says in a verse.

"O nafs that has come to rest, you pleased with Him." Look how beautiful: you pleased with Him, pleased with Allah. And He pleased with you, it returned to its Lord. How beautiful. Now there is no return for them again. "Join My chosen servants." Who are these chosen servants? The righteous servants. The group of saints, prophets, martyrs and witnesses. "And enter My Paradise," it says. These are the people who are high in rank in the Hereafter, who join the righteous servants, and whom our Lord welcomes with a smiling face.

Allah Almighty, for a handful of Muslims, for a handful of Muslims, keeps this universe standing. Yes. Otherwise, as we live in our time, people have left their humanity, women have left their womanhood, stripped stark naked, and the more they uncover, the more civilised they think they are. Satan has entered their nafs and led them so far astray that now when they go about uncovered, when they, well, uncover their private parts, they think they are very beautiful and civilised; such people. Whereas even an animal covers its private parts. An animal. They fall into the state of which Allah Almighty says, "They are like the four-legged creatures that walk the earth, even further astray in their course." If you seek honour and dignity, honour and dignity are with Allah.

We are servants created by Allah. Each of us has a spirit, a part of Him. Yes.

Man will know his humanity. Man will not uncover his private parts like other animals and expose himself. He will guard his honour, his dignity, his chastity, his purity, his modesty, his decency, his manners.

Yes.

Yes, guest member. "Surely Allah Almighty, in the nafs at rest, does not show His divine essence with one attribute. He shows it constantly passing before you like a film strip. So does Satan appear too?" Satan appears too. But Satan disappears and comes out again. He sinks into darkness and comes out again. That is Satan. Yes. No one else is speaking, and it's a quarter to 8. Here the evening prayer is approaching too. God willing, if anyone has a question, I can spend another 10-15 minutes with you. many also say this: "Hodja, rather than asking a question, you tell us what you know." Which one should I tell?

If you are the city of knowledge, the key is with you too; open with that key, so that in that city of knowledge you ask about what you see, ask about what you hear, and learn them well. look they're singing nicely to each other. Maybe you can hear the sound.

Look how lovely.

Even these know they were created and remember their Lord, you see. Let me tell you a story about this nightingale. When they threw Abraham (peace be upon him) into the fire with a catapult, the nightingale also wants to throw itself into the fire.

Allah Almighty to Gabriel, look now at those who call Gabriel Allah, what a nice example. Allah Almighty says to Gabriel, "Catch that nightingale throwing itself into the fire." He reaches it and catches that nightingale. "Why are you throwing yourself into the fire?" he says. It says to Gabriel: "How could I not throw myself into the fire? These people, enemies of Allah, threw a prophet of Allah who is His Hanif into the fire. So that when Allah gives them a punishment, He may not destroy me with that punishment too," "is there anything wrong (?) in my throwing myself into the fire of Abraham, Allah's servant?" it says.

"How could I not throw myself into the fire?" it says. Allah Almighty asks His Gabriel. He says: "Ask it what it wants from Me."

Gabriel asks the nightingale. "Do you have a wish from your Lord?" he says. "I do," it says. "What is it?" he says. "I heard," it says, "that He has a thousand and one names. If you teach me from those names," it says, "I will remember my Lord." To Gabriel? No, Allah Almighty makes many of His names known to it. And the nightingale, look, sings one way by day and another by night. At night it sings mournfully, and by day it sings merrily. It remembers Allah. Yes.

It's singing outside (?). That's it. It sings at night too. If you watched its singing toward morning too. Yes.

Well, stay well. We end our lesson here. Let's get ready for the prayer too. Stay well. Go in Allah's keeping. Yes.