Talk of 3 June 2025

Guest, Guest says the following: Peace be upon you, sir. In last Friday's sermon, a hadith was quoted: "Everything has a heart, and the heart of the Quran is Yasin." I checked it in the hadith book, number 756. In the hadith you opened there, the narration continues further. In the sermon only this much was read. Is this part correct? Or, when they say the heart of the Quran is Yasin, was it said seriously, deliberately, only to steer people towards reading Surah Yasin? May Allah be pleased with you, sir, he says. Now let us read that hadith.

Hadith book, 756. Sir, in the hadith book, 756. Sir, one thousand, one thousand one, seven hundred fifty six, seven hundred fifty six, seven eighty-six, six hundred. Ibn Abbas (may Allah be pleased with him) narrates. There they will cry out like this: "Our Lord, take us out, we will do good deeds and actions entirely different from what we used to do." We gave you enough to reflect well. They want more life. The warner had come to you. Now there is no helper against that punishment. What occurs in verse 37 of Surah Fatir... in 756 there is no such hadith. 755, let's look at 756. We have opened 755.

Hadith 756. Anas (may Allah be pleased with him) narrates. The Prophet (peace be upon him) said: Everything has a heart, and the heart of the Quran is Yasin. Whoever reads this surah, Allah, because of this reading, gives him the reward of having read the Holy Quran ten times, excluding Yasin. Tirmidhi. This "ten times", what does it say here? "...gives him the reward of reading the Holy Quran ten times, excluding Yasin."

Allah, Allah. Here it is a hadith, a hadith, but in it there are things that spoil the hadith. 5, 6, 1 1 Here 1 1 756 Sir, 717 751, 55 56. Ziraat said that this is not a hadith. Yes, you say it is a hadith, but if a single word in a hadith is wrong, it ceases to be a hadith. Allah Almighty does not say among the verses: for this We give so much reward, for that so much reward, he says. Listen carefully. 750. "In the hadith you opened there, it continued further." "In the sermon only this much was read." "Is this part correct?" he asks. This is not a hadith. So why is it not a hadith? Now look what it says: Allah, because of this reading, gives him the Holy Quran's reward of being read ten times, excluding Yasin, it says.

Now Allah Almighty does not say to you, about reading only Yasin or not reading Yasin: "If you don't read Yasin, I will give you ten times the reward." This is where it ceases to be a hadith. Every verse of Allah gives a person life. Every verse is life-giving. But the reason we read Yasin is that it is dedicated to our dead. Because Allah Almighty, in this hadith, let's not say hadith, let's say in the verse, in this noble Yasin: raising the dead, and man being created from a small drop of sperm, and then turning into an open rebel, and that for Allah Almighty, raising you after causing you to die is not hard.

Since the essence of the verses is the points that give a person life, they say it this way, but this is wrong. It is not in the sense of "heart". That is, all of Allah's verses describe His true Self, and that there is no god besides Him; that for Allah Almighty, who creates from nothing, causing death and raising again is not hard. Since He makes this known in the noble Yasin, we read the noble Yasin for the souls of our dead on Friday evenings. Sir, because the one that addresses the dead the most, or that addresses dying and rising again the most, and that will beautifully draw a person near to Allah, the most beautiful of the surahs; I mean, the verses are all beautiful, but because it is the stronger one, let's say, we read it for our dead on Friday evenings. Otherwise, "if you read this so much, so much reward; if you read that so much, so much reward" Allah Almighty does not say in the verses.

Why doesn't He say it? Because deeds depend on intention, that's why He doesn't say it. That is, you read and give your heart to Allah, Allah Almighty gives you 700 rewards. Someone reads unaware of himself, He gives 300 rewards. Now certainly reading is a reward. But never "this much reward for this, that much reward for that"; these are words made up by people who do not know themselves. Yes.

Guest. Do not listen to these. All of Allah's verses are the counterpart of a life our Lord has granted us. The counterpart of a light. The words ummah and millah, in Surah Al-Hajj, verse 78, occur. Can you explain? Let's read 78 in Surah Al-Hajj too. Ummah is one thing. Millah is another. When you say millah, all created beings. Mankind. The creation of people. All people are one millah. But when you say ummah, as the ummah of the Prophet (peace be upon him) we are known. Now let's look here. Surah Al-Hajj.

Surah Al-Hajj.

Yes. Which one? Let's go to 78. In 78.

This is already a verse that has been explained wrongly. We say it like this: Strive in the cause of Allah as is His due. Strive, giving it its due. He has chosen you. This part is wrong. Allah does not choose anyone. Every person had his own destiny written by his own wish and measure, and so that he might prove what kind of person he is, Allah Almighty clothed him in the garment of the body, and to the world... himself, that is, what kind of person a person is, to prove it to himself, through the deeds a person does, earning reward and sin; in this case Allah Almighty makes no one do anything; in Allah's religion all created people are equal, since Allah Almighty created them all.

But who denies Allah, who is closer to Allah, who does better deeds, by the deeds we do, Allah Almighty will call us to account and judge us accordingly. Yes. He has laid no hardship upon you in the religion for which you were chosen. It was so in the religion of your father Abraham as well. So that the Prophet may be a witness over you and you witnesses over people, He, both in the books that came before and in this, in the Quran, named you Muslims. So perform the prayer, give the zakat and hold fast to Allah. He is your Protector. What an excellent Protector and what an excellent Helper. Here the words millah and ummah do not occur.

Sir, He wanted no hardship upon you in the religion. It was so in the religion of your father Abraham too. So that the Prophet may be a witness over you, so that you may be witnesses over people, both the book and the others. The Quran gave you the name Muslims. So then. Perform the prayer, give the zakat, hold on to Allah with all remembrance. Yes. Here let's read the correct version. Strive in the cause of Allah as is His due. Because of your faith, because of your believing, you are distinguished over other people. That is what Allah Almighty says in the verse anyway, and we have explained it correctly too. No hardship has been laid upon you in religion.

It is so in the religion of your father Abraham. The rest is correct anyway. Now here ummah and millah do not occur, but if you understood it as millah and ummah, millah is all the people Allah Almighty created. They are all one millah. They are created beings. But when you say ummah, it is the ummah of a prophet. That is, we are the ummah of the Prophet Muhammad (peace be upon him). That is, we are Muslims. Yes.

(?) says that the Messenger of Allah said: A person who has nothing of the Quran in his heart, in his memory, is like a ruined house. Tirmidhi, Fada'il al-Quran, it says. This is a hadith. Because Allah... if you only say the testimony of faith, eşhedü en lâ ilâhe illallah ve eşhedü enne Muhammeden abdühü ve resûlühü, and you didn't pray, didn't fast, committed adultery, I mean, ate what is forbidden; that is, of the religion of Islam, nothing of what Allah said: you didn't give zakat, didn't go on Hajj, did none of it, and you have money, let's say, all of it. What kind of Islam is this? Now I plant a tree here.

I benefit from the tree's shade. And I plant a fruit tree. I both benefit from its shade and eat its fruit. Look, that is a tree, and that is a tree. Both are trees. So this one is a Muslim too, but like a ruined house. That is, if in the end he repents and turns to Allah and memorises some of the Quran, and his good deeds outweigh his sins, he goes to Paradise. If his sins are many and his good deeds few, in that case, if he has gone to the hereafter as a Muslim, that is, without giving up the testimony of faith, by Allah Almighty's justice he serves his punishment in Hell. Still he goes to Paradise.

Yes. That is what "like a ruined house" means. If you repair a ruined house too, it becomes nice. If you don't repair it, it's ruined; no one can live there. So in Hell that faith will be perfected, and the person will go to Paradise. Guest, Guest says: Peace be upon you, Hodja. Because current interest rates are very high, some people put their money into interest. Hodja, the reason is that they want to earn money the easy way. (?) Allah's command: interest is forbidden, working is lawful. Since most banking systems are in the Jewish lobby, what harm does this do to our nation, Hodja? If you explain, may Allah be pleased with you.

As for the nation, be it profit or be it loss. This situation is already wrecking the economy. Everyone has put their money into interest. That is, as long as people's faith has weakened. Allah Almighty says: if you consume interest money, if you consume interest, you will rise from your graves as if struck by the jinn. As if struck by the jinn. And you will have declared war on Allah and His Messenger, He says. Interest and zakat money comes to me. Millions come. And I distribute them. The bank keeps sending me things. It sends messages. It says: to protect your money, apply to us. I never apply, but the money necessarily [stays] there. To Ahmet, to Mehmet, to Hasan, I can't go into all their homes.

I send it to them with their IBAN numbers. In this way, with interest or without, sir, money that Allah let people earn lawfully, or even if it was unlawful, has purified with zakat, we give to the poor and needy as charity. These are not good things. It harms the state, and it actually turns a person's well-being in the hereafter into oppression. The morsel he made in the world, the lawful morsel, who makes it unlawful, He says. Putting his money into interest and taking interest money from there and eating it: thus he made his lawful money unlawful. He ate it. And whoever eats interest money, He says, has filled his heart with fire, has filled his belly with fire, He says.

These are Allah's commands. Yes. Member Guest. Hodja, our martyrs in Gaza, our martyrs, sear our hearts. All our hearts are seared. There's nothing to be done. Because Muslims did not arm themselves with the enemy's weapons, we have remained weak. We cannot help our brothers. We will pray to our Lord; this transgressing people continues its oppression. As far as I understand, our Lord, whatever they do, gives them respite in the world. This respite is sometimes hard for us, but as far as I understand, our Lord does not interfere with people in this world, and since in His sight this world's time is very short, the punishment is postponed to the Day of Judgement.

He put the end very well. This world is programmed until the Day of Judgement. Everyone will be called to account for what they did. That's why, for example, Prophet Noah (peace be upon him), for his son, when he went as an unbeliever, to Allah Almighty, for his salvation, he prays. And Allah Almighty says: he was not of you. When it crossed his mind whether (?) from someone else, He says: it is not as you think, He says. He was not of you, that is, he was not a Muslim, he was an unbeliever. He wants to pray, and He says: O Noah, do not be among the ignorant. What does "do not be among the ignorant" mean?

One does not pray for an unbeliever, and no one's destiny is changed. That was his destiny. So how can we pray for an unbeliever at all? "O Allah, reform them." Once they are reformed, one prays for them. In this case this too has its time. So until that time comes, this will continue. Either these will come to an end. Israel will come to an end. Either, with this insolence, had it not done these things, and had it been the protector of that place, of the Middle East, the oppression would have been of a different kind. And again, with the uprising together of Islam, of Islamic unions, a people being broken a little; perhaps within that also a good example for them and a good rod for the Muslims.

Because Allah Almighty says: when a Muslim is at war, help him with united hands. No Muslim helps with united hands. They only raise their voices. We say we do not approve. "Murderer Israel", I mean, in this way they try to raise their voices. Now if we think about it a little, they are a little right too. These Muslim countries are a little right too. So why do we say they are right? Now if the Muslims had all united... divisions arise among us, among the Muslims. Now 3 or 5 Muslims united. They started striking Israel. America wipes them all out from there. It is strong. Now the best is through dialogue, like this, the people inside, saying they are of us, and the people who were martyred, who are martyrs.

Allah Almighty already says: when a war is waged, first, He says, I take from among those I love, He says. That is, those who draw closer to Allah, who are close, who love [Him], I take, He says. They are the martyrs. Here too, presumably, the people who love Allah more are the ones who become martyrs. That is how we will put it. Since a thousand years of this world are like one day there, for a life of a few hours, one of us left a little earlier, another a little later, that does not matter. What matters is to uphold right and justice. That is what matters. Yes. To watch the end. Just as Allah is the owner of this world, the owner of the universe, He does not hand this world over to anyone alone.

Yes.

Peace be upon you, sir. If I didn't mishear, while describing Allah Almighty; if I didn't mishear, while describing Allah Almighty, what does he say? Peace be upon you, sir. "If I didn't mishear," he says. Yes. "While describing Allah Almighty: people will commit sins." Yes. "They will commit sins when their mind is incomplete." If the mind were complete, would a Muslim commit sin? "They will turn to Allah in tawhid." Look, he sinned, but knowingly, or unknowingly, or followed his nafs, or lived through a period of ignorance. "When you say they will turn, it can feel as if Allah Almighty makes people sin knowingly and wants to make them repent to Him." "I think like this," he says.

Don't think like that. Now, if He had given you a complete mind, if you had never sinned, you would possess a secret of creation. Don't go as far as that. If you had never sinned, you would say: with my own mind in charge, I will find my way. Or you would not remember Allah at all. And you would not know your helplessness either, if your mind were complete. That is, not complete, but if you had never sinned. So to bring a person to himself, to make him know the Great One, to make known that Allah is the owner of the universe, to know that he will be called to account in His presence, He created our minds incomplete, a little incomplete, so that through the mistakes we make he may know Me, He says, may know his helplessness, and by keeping My commands in the world be ruled by the verses I sent down before them as light, as a lamp, and continue on his way without suffering.

That is the meaning of the incompleteness. Not as you said, that He created him this way so that he might know his measure, or so that he might know himself; saying that is not correct. Actually, from the incompleteness: a person knowing his helplessness, showing respect and love to the Great One, knowing his error, breaking his nafs, and submitting to Allah Almighty, who provides him a life. "I think like this," he says. "Allah Almighty left everyone free in their will. The person has a mind; from here, in whatever situation, if he commits a sin, it should be like 'My door is always open, you can return'.

I think it has to be, so that the person, through his own mistake, can truly feel remorse. Am I misunderstanding the first thing I said? Can you explain?" Your first word is wrong, but this last one is right, it comes close to right, but the truth is: Allah Almighty [says]: if a person acts by My command; that is, if he does not turn to Me from the wrong, and does not repent of it, and goes on his way, he will be in darkness. He becomes restless. Sir, he gets into (?). Because a person who weighs everything with his mind resembles legless people with artificial legs, it says. He tries to change today what he did yesterday, it says.

Now in this case Allah Almighty, by creating his mind incomplete, gives him a mercy, a mercy for man. Because man... in light, Allah Almighty says, people were in darkness. We sent them prophets and books and lit up what is before them, He says. So, through the incompleteness of your mind, knowing Allah, and when you know Allah, doing what He says, is Allah Almighty bringing you out into an entirely different, bright world. In this respect, Allah creates everything complete and perfect, everything very beautiful and flawless, and makes them be governed flawlessly. Yes. But if a person does not keep Allah's commands, then he falls into crises.

Guest 2323 says: Peace be upon you, sir. "You tell the story of the nightingale. How does this knowledge come about in the nightingale or other living beings? Can you explain?" What does that mean? I didn't understand anything from this. "Peace be upon you, sir, you tell the story of the nightingale," he says. I told it. "How does this knowledge come about in the nightingale or other living beings? Can you explain?" I mean, what knowledge? Among other living beings, there are those who follow their own carnal feelings. There are those who know Allah. In verse 72 of Surah Al-A'raf, they made a covenant with Allah Almighty.

Whatever people wished from Allah, Allah Almighty gave that wish to those people. Now Allah Almighty created forms for all those He would create. Let's say the creatures, the creatures other than humans. If this happens like this, a carcass is left there. That carcass is eaten by this one. I mean. If this happens like this, that happens like that, and that one does this like that. He created the world in a (?) way. In other living beings. Sir,

for example, to one bird He will give a very beautiful song for one another. Let's say He will make it remember Allah. A cause is created. Allah Almighty creates everything through a cause. When Abraham was thrown into the fire, the nightingale too, with that love, tried to throw itself in there. Allah Almighty gives Gabriel a command, Gabriel holds it back. And when it tells Gabriel (peace be upon him) why it threw itself, Gabriel (peace be upon him)... and Allah Almighty says, sir: let them remember My name like this, He says. I'm telling it briefly now, cutting it short. "I," it says, "know the 99 names of Allah Almighty." "But I know very few of them," it says.

"I remember very few. I want to remember His names." And Allah Almighty has it taught. He says to Gabriel: teach it. And he teaches the nightingale. That's why the nightingale remembers Allah, warbling away. "How does this knowledge come about in other living beings?" he says. Everyone has a feeling. If we come to people now, everyone has a feeling. Apart from humans there are also reasons for creation. For example, let's say animals, antelopes, gazelles will eat grass and food. That is their duty. Let me say it first. The eagle. Let's say it will eat the flesh of carcasses. The other eagle will take the bones and swallow them.

It flies up nicely, drops them onto the rocks, breaks them, shatters them and eats. So Allah Almighty has given everyone something. He has given character. With those characters those animals do their work. And to the nightingale, so with its song, to make it remember Allah Almighty, a cause is created. That's how He does it. Now if you want to say something different here, tell me clearly. Say: I wanted to say this, I want to understand this, and I'll explain. Otherwise I don't understand anything from what you wrote.

"How does this knowledge come about in the nightingale or other living beings? Can you explain?" How should I know every feeling of every animal, what do I know. Allah created it and gave it feelings for the duties it will do.

Actually, instead of saying these, the verses in the Quran you don't understand, tell me those. Or tell me verses you find contradictory. Look how nice. We are explaining the verses anyway.

Guest says: Peace be upon you, sir. "Hodja, when our Lord created us, our destiny was inscribed in us as a wish." No. When He created us, our own wish and desire was inscribed in us as our destiny. "It is inscribed as a wish. So, even before we come down to the world, whether we are good or bad, our Lord actually knows." Of course He knows. In verse 134 of Surah Taha Allah Almighty says this:

If We had destroyed them, that is, people, before the Quran with a punishment... That is, We know what you are according to your covenant. If We had thrown you into a punishment, that is, into Hell, you would have said this, He says: "If only You had sent us prophets and books, so that we would not have fallen into this disgrace." If you were not going to say that, I would not have sent them, He says. Now in this case there is a secret here. When we say it, they even call us deviants. "This man should repent," they say. Do you know why He then clothed us in the body? The secret here is that since Allah Almighty gave us of His spirit, and since we saw Him exactly in human form, we could not believe.

That's why Allah Almighty, so that we do not see the forms, what we saw there, like setting a password on a computer and locking that matter away from view, He has locked our brain. Sir, He sent us to this world where His Self is not seen. Now, come on, step up, He says. Look, now you don't see Me, He says. Come on now, He says, I have sent you books and prophets. Now recognise Me, He says. Do they recognise Him? No. What do they do? He goes on with that same character. Because he denied Him, having seen Him there that way. The origin of those denials, here in the world, people prove with their own conduct and actions.

Yes. "What I wonder is: when the person's destiny is inscribed in him as his wish, if everyone was created equal, by what do those who choose good and bad choose bad, by what good?" I already said it. There, that answers what you said. He makes the choice according to this. We are explaining it. Because we explain this part, people call us deviants. "Look at him, he made Allah a human," they say. I mean. Yet look what Allah Almighty says: However you see Me, know Me, I am that in person, that in person, that in person. And He is not in one particular form, with such various forms. Whoever ascribes to Him a particular form like this only falls into idolatry.

That's why Allah is not in a single form. The most beautiful names belong to Allah Almighty. To us too He has given a most fitting attribute. Look, of so many people He sent, no one's face resembles another's. Even twins are distinct from each other; they can be told apart. "Those who are good, seeing what difference do they make these decisions, and for those who decide badly, what is this difference?" Those who see well look and see that we were created. Besides, sir, no one else says "I am your Lord." So they say: this is our Lord, and they obey Him. What happens then? O people of the right, glad tidings to you.

The others, seeing Him in a form like themselves, like a human, say: You are not my Lord. He waits for the Lord of his imagination. And to him He says: O people of the left, woe to you. The third group is a more advanced group. The group of saints, prophets, martyrs, witnesses. Those who say to Allah Almighty more wholeheartedly, yes, this is our Lord, and with love and affection obey Him. Yes. The answer to the questions.

If you have other questions, ask. Ask whatever you want.

Let's see, are there others here?

Yes.

There is. They say: Peace be upon you, sir. I heard this from someone: fard kifaya is not only in things like the funeral prayer, but in terms of its literal meaning, that is, when certain people do it, that obligation is lifted from the others. That person was saying this: "This also applies to science and technology," he said. If I remember rightly: if there is no historian, being a historian (?), or producing weapons; if a professor is missing in a field, then in that field becoming a professor is also fard kifaya, that's how I understood him. Is what this person said correct? This person also said that while there is so much tyranny in the world, one who sits and doesn't work, who slacks off, is treated as a traitor, will be treated so, he said.

I feel the same way: while the world is in the hands of tyrants, while there is so much oppression, instead of working, he thinks which car shall I buy, which pleasure shall I have, where shall I travel, and sits enjoying himself. Inside I say: not a traitor, but somewhere between traitor and innocent. Can you explain, he says. Now you are mixing some things up. You've mixed it up with some things. Fard kifaya is, for example, a funeral prayer. If there are three people, that funeral prayer is performed. A Friday prayer. His funeral prayer is performed and he goes. Friday prayer, fard kifaya. What is this?

If three people are present, the Friday prayer sermon is given there. Fard kifaya. It is Allah Almighty's command upon all people. For Muslims too, fard kifaya. That is, in one sense it is this: the prayer is four rak'ahs, let's say. Noon prayer four rak'ahs, morning two rak'ahs, afternoon four rak'ahs, evening three rak'ahs, night four rak'ahs.

The others are the noble sunnah. If I pray only these, have I prayed? Fard kifaya; Allah doesn't tell you to pray other prayers, and if He does, it's the night prayer, He says that too. If you want, for example, the sunnah, or if you want, let's say, the witr, which is wajib, wajib, wajib, you pray it. It counts for you in place of the night prayer. The prayers are (?). A Bedouin comes to the Messenger of Allah, a Bedouin. He says: how many rak'ahs of prayer did Allah Almighty command us? And he says: morning two rak'ahs, noon four, afternoon four, evening four, evening three, night four rak'ahs.

Upon this he says: if I pray these and pray no other prayer, will I go to Paradise? If you pray this, if you pray these, and you have no great sin, that is, your rewards are more and your sins few, I will be your guarantor for entering Paradise, he says. This too falls under fard kifaya. But for greater merit, in place of prayers not performed, the Messenger of Allah set the sunnahs. For these sunnahs: 4 rak'ahs for 4 rak'ahs, morning, noon; for 2 rak'ahs, 2 rak'ahs to the morning, 4 rak'ahs to the afternoon, 4 rak'ahs to the evening, for 3 rak'ahs 2 rak'ahs, and to the night prayer 4 rak'ahs; by setting these, so that they take the place of prayers not performed, and in this way make us worship more beautifully, these are the sunnahs he set.

Now fard kifaya is here, and you cannot mix it up with something else. Allah Almighty does not tell you: you absolutely must be a weapons maker, you must do this. Look what He says: develop your world, He says. To develop it, do whatever is needed. Look, whatever is needed, whatever you want in technology, do it. Then Allah Almighty shows people to the angels, with the works they do in the world. Do you see, He says, what works the people I created do in the world, do you see, He says. That is, when it rises in technology, sir, when it advances in knowledge, without Allah, for example, through His knowledge, making some events manifest, the Day of Judgement will not come upon the world.

For example tayy al-makan. What is tayy al-makan? A person... he doesn't pray here the prayer he would pray, he goes. Three months of riding. He goes to Medina. Two hours later he prays his prayer there. He prays his noon prayer there. Tayy al-makan. From there he comes here. He prays the afternoon prayer here. Sir, let's say this too is a case of tayy al-makan. An event made manifest through Allah Almighty's knowledge. Now fard kifaya is separate. Knowledge is separate. Knowledge, as I said, according to Allah Almighty's verse "develop your world": whatever is necessary, people, according to their own needs, according to the places they are in, sir, according to need, by developing the work they have done, bring out inventions, make inventions, and fine equipment comes about.

Now if it were fard kifaya, if there is no historian, no scholar, no weapons maker; when you say weapons maker: from our forefather Adam coming this way, until now, since people did not do this, all would be held responsible.

Allah holds people responsible for whatever is necessary according to the time, according to those within that time, sir. In our time people have found Allah's knowledge; for example, they went to the Moon. What does He do? You go too, He says. You find it too, you go too, He says. Or find a work beyond that, He says. Go beyond that, He says. What will you do then? You will develop that knowledge. But He does not make it obligatory upon you. If you do it. If you don't, what happens? If you don't, that person, with his strength in weapons, takes you captive. You will be troubled, He says. You will be a captive, He says. Be ready against your enemy, He says.

These are not matters covered by fard kifaya. Yes. Guest, Guest.

Peace be upon you, sir. In some couplets the Prophet (peace be upon him) is called "You are the sultan of the worlds." Is this correct in any sense? Can this phrase be used? Now Allah Almighty sent the Prophet (peace be upon him) as a mercy to the worlds. There is a verse. You cannot merge Allah Almighty into one whole with the worlds. Through Allah Almighty's attribute al-Hayy, all the worlds are in need of Allah.

Allah Almighty, however, has no need of the worlds. And all people are in time and space, that is, all the worlds are in time and space. Allah Almighty is outside time and space. That is, not like a manifest world you would understand, I mean, not matter; without matter and meaning, without (?), through communication, Allah Almighty, who speaks with His servants, is beyond the worlds. He is the Creator of the worlds. Of the worlds, of the created worlds, the sultan is the Messenger of Allah, in what sense? The sultan of the created worlds, and mâ erselnâke illâ rahmeten li'l- âlemîn. Yes. Guest.

No one else has a question, I suppose. It's eight o'clock too. We started a bit late, but we had some work to do. Tomorrow we also have a journey. I will set off from here to Ankara, Allah willing. Sir, we have some matters. We are following them up. We keep travelling around like this. Not sightseeing, but, well, we're dealing with things. If you have questions, you can ask. You can ask about a few more topics. Let's see, are there any? Let's refresh here. Sir.

Two questions, was it? Peace be upon you, sir, were there going to be two questions? In the realm of Lahut, the group of the truthful, the group of the foremost, feeling what, because of what, do they receive such eagerness and love, and attain such a rank? They attain it according to this verse. We too attained it according to that verse. Do you not use your reason at all? The verse "Do you not reflect at all?" Why? Let me read the rest and I'll explain to you. Secondly, the person there says yes or no. Why are there no undecided ones? Or was there waiting in the realm of Lahut until no one remained undecided?

Ah, undecided. They separate into groups anyway. Within those groups, the undecided are among them too. The undecided too. Now Allah Almighty is before us exactly in human form. The Messenger of Allah is beside Him too. I mean, when He says "I am your Lord", would you believe Him? That's when, according to the verse where He says "Do you not use your reason at all?", He gives them some time. When He says "I am your Lord", He doesn't call them to account right away. He waits. He waits. He really waits. I too think like this. I am telling it because I saw it. Yes. Is it really Him? There is loneliness.

I have been created, I have no before. Suddenly there is existence. Is it Him? What if it is not? What if someone else appears, destroys Him too, and punishes us too? What will we do then, I say. I wait, I too wait. After a while the Prophet turns to me too. Sir, I was in a place outside those people. Outside those three groups.

He says: this is our Lord, believe in Him. I hear Allah Almighty's word there. When He says "(?)", such love and eagerness bursts up in me towards Allah Almighty. I mean, I have found a master. What will I do? Where will I go? What will happen? It's not clear. We are undecided. So there, people who don't use their reason like this say "You're the one, you're not", and wait for the Lord of their imagination. Since no other god appears besides Allah, the people of reason say: if there were someone else, would He have introduced Him to so many people? He would not. So there is no such one. This is our Lord who created us, they say.

Yes. So the greatest part of the secrets: since Allah Almighty gave man a portion of His spirit and created him like His own attribute, very similar, people here cannot understand it. This part is closed anyway. And I am opening it up as a secret. That's why, in verse 34 of Surah Taha too, clothing us in the body; in verse 14 of Surah Al-Mu'minun He says: I created you with a second creation. The second creation is our entering the body and coming to the world to prove what kind of person we are. Yes, Guest 2323: Peace be upon you, sir. Did the Messenger of Allah, during the covenant, by rushing at the souls, change people's minds?

Did he steer people? Now take it like this. Not rushing at them. I mean, to them, with excitement, "yes, this is our Lord", to make people obey, not rushing at them. Not beating them or anything. Where he was. Like this. "Yes, this is our Lord", to them, how shall I put it, with sincerity, wanting them to know the truth, I mean, to introduce someone to someone, speaking a little animatedly or loudly; that doesn't mean rushing at them. We interpreted his "rushing" in this way. Actually it's not rushing. Rushing means using force on someone. I mean, rushing into it. Yet he does not leave Allah Almighty's side.

But with determination, to make them servants of Allah, so they don't say "deny", so they don't enter punishment, pushing himself hard. That's it. "...during it, by rushing at the souls, did he change people's minds?" If he had changed them, they wouldn't have split into three like this. In verse 7 of Surah Al-Waqi'ah it speaks of three classes. Fe ashâbü'l-meymeneti mâ ashâbü'l-meymeneh, O people of the right, glad tidings to you. Ve ashâbü'l-meş'emeti mâ ashâbü'l-meş'emeh, O people of the left, they separated there. Woe to you. Ve's-sâbikûne's-sâbikûn, the third, the group of the foremost, it says.

The group of saints, prophets, martyrs, witnesses. After that, Allah Almighty describes those three groups this way in Surah Al-Waqi'ah.

Mert's guest says: Peace be upon you, sir. My question concerns the equal distribution of the sacrifice we slaughtered. In our religion the slaughtered sacrifice is divided into three portions. One part to relatives, one part to the needy, and one part for our household, that's how I know it is distributed. You know correctly. My question is: if our relatives slaughter a sacrifice and have no need, if we ask them about their share and get their consent, is it appropriate to distribute it to the needy? Now I'll tell you the verse. You will act according to the verse. First, it says, start with your closest ones.

According to this verse, who is the closest? Paternal aunt. If I give it to you, will you take it? "Yes, I need it." Here you are. Or she might say: son, give this to someone more in need. If she says that, then you take it and give it to someone else. Who else? My maternal aunt. Who else? My paternal uncle. Who else? Your maternal uncle. I mean, these are my relatives. You take it to them and give it. When you want to give it: "Son, we have no need. Take it to people more in need", if they say that, gladly. We need to distribute it this way.

"What do we need to do", may Allah be pleased with you, Hodja; but when they come to you, a third stays with you, right? You make kavurma and feed your guests the sacrificial meat.

We are ending our lesson here. The evening call to prayer has been recited here. Stay well, may Allah keep you. Lillahi Teala'l-Fatiha.

May Allah keep you.