Talk of 5 July 2025

It says permission for webcam access was given. If it gave permission, you go away from here too. Yes. Let's bring it here like this. Let's take this up like this. Let's remove that from there. Let's see whose thing there is.

"Hodja, when I cannot understand the knowledge you explain, Satan immediately tries to attach a hook there. Does Satan know our feelings or our thoughts — our thoughts? — that he catches us like this?" Who is Ömer, the guest?

We say, let's open up right away the part you could not understand.

Let's read this part again. Ömer the guest is probably listening to us. Let's put this over here like this. Do it here. Come back like this.

Okay.

Ömer the guest says, "Hodja, the knowledge you explain" — I probably explained it last week. I don't know what I explained. He needs to say it. "When I cannot understand, Satan immediately tries to attach a hook there." So you have understood this well, since you can realise that Satan is attaching a hook, that he attached a hook. "Does Satan know our feelings or our thoughts — our thoughts? — that he catches us like this?" Well now, if Satan circulates in your bloodstream, wouldn't he know your thoughts? He knows. Yes. He knows your states, your condition. Accordingly, if you are going to go to disbelief, he shows you those paths.

If you are going to turn to the truth, he shows you the evil of the paths.

Yes. Abdullah the guest says: "Esselamü aleyküm ve rahmetullahi ve berekatühü." And peace be upon you too.

Hüseyin Ulutaş says: "Peace be upon you, sir. Surah Al-A'raf, verse 24. At the beginning of the verse, our Lord: 'Go down as enemies to one another,' He commands. We understood the claim here to mean the enmity and wars that will arise from Prophet Adam and Eve, that will arise among people. Is that correct?" he asks.

If you know Surah Al-A'raf, verse 172, you will understand this very well. Because Allah Almighty made a covenant with us. He wrote our wishes and desires as destiny for ourselves. Although we do not know what we will do in the future in these destinies of ours, Allah Almighty says, "There is not a single living being that will come until the Last Day whose doings We do not know." In this case, since He knows who will deny Allah and who will not, what they will do with their feelings, and how Islam will serve Allah Almighty, or hold fast to His religion and how it will take a stand against the irreligious, Allah Almighty knows our own wishes and desires.

Because He knows what we will do from our own wishes and desires, that is why He says so. "We understood this to mean the enmity and wars that will arise among people." Of course. Because Allah Almighty knows whatever will come until the Last Day. Yes. Now, Surah Al-A'raf, verse 24. Let's see what it says here.

Zühreler (?). Al-A'raf.

24. Allah... "Go down as enemies to one another; for you on earth there is a dwelling and enjoyment for a time," He said. Here this verse also supports it: "There is not a single living being that will come until the Last Day whose doings We do not know."

Allah Almighty, who knows what we will do, where, and what wishes and desires we will have, who sends us to the world to make us witnesses over ourselves, clothing us in a second garment, the garment of the body, and by our deeds, our actions, outwardly, sir, by the works we have done, will call us to account — Allah Almighty, by recording reward and sin from what we will do in this world, will make us witnesses over ourselves in the world of the Hereafter, saying, "This is who you are." Now in this case, how does Allah Almighty know us? That is, where does He know these things from? When you ask, what does He say? "There is not a single living being that will come until the Last Day whose doings We do not know." Because He knows where, when and what people and everything He created in this universe will do.

And people, when they desire anything within their destinies, Allah Almighty creates for them the means of what they will do. If a person turns to good, he receives reward. If he commits sin, he receives sin. Because people will be called to account for the deeds they themselves have done, Allah Almighty has left us free with our own will and had us prove to ourselves what kind of person we are. If Allah had any will over us — after creating, until creating, He has will. He wanted to create man. But because He gave him a particle of His spirit, He left his own will, man's own will, to himself. That is why we say will: universal will and particular will.

Whatever the particular will desires in this universe, Allah Almighty at every moment, every second, places before them the deeds they will do in the works they will do. And by doing those deeds they receive reward and sin. That is why there is nothing that Allah Almighty does not know.

Where and when people will fight, where and what they will do — He knows all of it. For example, look what it says. Let's see what it says in Surah Ar-Rum, in Surah Ar-Rum. Now I will read that part to you. It says it. I do the thing against a word I say.

To prove the word I say. Sir.

Look what it says in the first verse of Surah Ar-Rum. Alif Lam Mim. These verses are muqatta'at (disjointed letters). You cannot say anything about these anyway. "The Romans have been defeated," it says. They were defeated. "In the nearest part of the land, and they, after their defeat, will surely be victorious," it says. Now Allah Almighty is speaking about the future. He is speaking about wars here.

Abu Bakr said that within nine years, between three and nine years, the Romans would be victorious. He made a wager with an idol-worshipper on ten camels. He told the Prophet. Bid'ı sinîn, look. Fî edne'l-ardı ve hüm min ba'di galebihim seyağlibûn, the which thing... fî bıd'ı sinîn, lillâhi lillâhi'l-emru min kablu — "between three and nine years," it says. "Make the covenant with him, raise it to a hundred camels," he says. Your pledge. "Not ten camels," he says. "Bid'ı sinîn" means between three and nine years, he says. And Allah Almighty had said earlier: "In the nearest part of the land, they, after their defeat, will surely be victorious," He says.

Now they are fighting the Persians. The Persians are fire-worshippers. The Romans have their book. People of the Book. "If your God were genuine and had protected you," they say, "you would not have been defeated," they say. As if those who worshipped that fire as a god had been protected by it. So Allah Almighty sends down a verse here. So when there will be fighting, where there will be fighting, look, and also where there will be fighting, for what reasons they will clash in war with each other — until the Last Day He knows what will happen, one by one. One by one. Yes.

Yes. This part is like this.

"We understood it to mean the enmity and wars that will arise among people." The matter is plain anyway. People's enmity toward one another comes out in war, and their enmity toward one another comes out too. You cannot understand it any other way. Surely there is no state like, "Let's make a profit, sir, let's agree on trade and give each other money, and in the midst of this let's be enemies." What does man do? He becomes an enemy to another and wants to get hold of his property and possessions.

"In Surah Al-Ma'idah, verse 117, in the Religious Affairs Directorate translation it is written as 'when You caused me to die', about Jesus. But Jesus, in order to come later with the Mahdi, was raised to heaven without dying. Instead of the translation 'when You caused me to die' in this translation, would 'when You took me from among them' or 'when You took me to Your presence' be more correct?" Yes, okay. He took him to His presence. Or when it says "He raised me", is it death, when, then? When it says "when You caused you to die", what does that mean? If you had a little knowledge, what would you say?

He will come to the Mahdi as one of his community. Because there will not be a prophet again. Allah Almighty does not say a prophet will come. He says the Mahdi will come. And the Mahdi himself is the Messenger of Allah. He went and came again; since a prophet will not come again — so that they do not say a prophet came again, came as a prophet — the Mahdi. He will raise his religion. He himself, in general (?). His own religion. That is, now if we appoint me here, or Haluk here, as a director, and I send the director to Ankara, and he comes back here from Ankara, has a different director come here? Or has a director been appointed here again?

The Prophet too passed on to the Hereafter, but he is alive. Since he is alive, when he continues his duty again, does that count as a prophet coming? He will be the Mahdi. What will he be? Haluk by name became director. He came as director. He was here. He went there on duty. He left (?) and came back. He went for an order. He came back. Jesus too was raised up to the thing. Allah Almighty saved him from death. He took him out from among them. He will come to the Mahdi as one of his community. What happened? The title of prophet was removed. But he was still a prophet. When prophets go to the Hereafter, is prophethood removed from over their communities?

It is not removed. He came. They too will enter Islam as members of the community. Together with the Messenger of Allah they will try to spread the religion of Islam again. In this case, if you try to explain this indirectly, it becomes nonsense. What does it say? "It is written. But Jesus, in order to come later with the Mahdi, was raised to heaven without dying. Instead of the translation 'when You caused me to die' in this translation, 'when You took me from among them'" — He will of course cause him to die. After fulfilling the duty with the Prophet, when he too dies — there is no need (?) for this anymore.

Then why did you rise, why did you go, why did he come here again, what duty did he do? These things disappear. "Raised without dying; instead of the translation 'when You caused me to die' in this translation, 'when You took me from among them' or 'when You took me to Your presence'" — when he says that, do you know what that becomes? A word in this form. "When You took me among them (?)", "when You took me in death", after dying, on the Day of Reckoning, the same word you say — Jesus says it to Allah Almighty. "Did you say, 'I am the son of Allah'?" for example, and he too says, "When You took me from among them, after me You were the witness over them," he says.

How beautifully he says it. Now when he says "when You took me from among them", Jesus did not come and help. He did not taste death in the world. Or after the Prophet (peace be upon him) he came. Because everyone makes up a person. Or when he died he had not come to the world; He took him from among them.

This, for the coming Quranic sciences, I mean when you say something, the words will support one another. The verses will support one another. The last word he says to Allah Almighty — such a word you cannot take earlier. He will come to the Mahdi, he will taste death in the world; every soul will taste death, you see. He will taste death in the world. After that, this word, "when You took me from among them", appears. And that is in the situation when Allah Almighty calls to account at the Great Gathering.

"Or would 'when You took me to Your presence' be more correct?" he asks. It would not. Apparently the Religious Affairs Directorate understood the mistake it made here and changed it like this in its new translations. "When I researched, the word teveffî in the verse, rather than for dying, in the sense of the soul being temporarily taken in sleep is used." Anyway, he is still waiting alive in the first heaven. But it could be sleep. That's right. Just as — I said Prophet... — He took Abel's ram and kept it waiting until Prophet Ishmael; if a thousand years here are like one day there, then perhaps three or five days, or not even three or five days.

Perhaps He kept the ram waiting one day by that reckoning. Jesus (peace be upon him) is the same.

In this case, if you confuse this part, this part gets into a dead end. You will have mixed all the verses into one another.

Whether this was sleep or he waited there, it makes no difference. Now when we die, when the Last Day comes, when we are raised again, Allah Almighty will spread us with a water and from the ground, when you come out like grass, we will ask each other how long we lay. Some of you will say three days, some of you will say we lay a little less than a day. The angels on duty ask the number of how long he lay under the earth. Jesus is still not... Whether he stayed there or stayed here. He stayed there. It makes no difference. Let him stay in the world, like this. Let him stay there, like that. But if he had stayed in the world they would have killed him.

Allah Almighty took him and saved him from there. When he will come with the Mahdi — and the Christians say, "Our religion is established," they say. "Our religion is genuine. Because Jesus is alive. Since Jesus is alive, when he comes, they will spread the Christian religion," they say. They have this belief. And we say: this, earlier, on the other side, a Christian asked me. He too was from Mardin. And I said: "Is the religion of the one who has died, tasted death, and lives alive more genuine? Or is the religion of the person who is going to die more genuine? Because he is going to die."

"What do you mean?" he said. I said: Allah Almighty will raise man twice and cause him to die twice. The first raising is upon the body here, and the first death is upon the body here. The second raising is in the world of the Hereafter, upon the body there. Then at the Supreme Court our bodies will stand as witnesses against our souls — Allah Almighty. And He will cause our body to die there a second time. Spirit, self and soul are one; the bodies are separate. And Allah Almighty says in His verse, "You will not taste death other than the first death," He says. Because He said he will not enter the garment of a report (?).

"So, since Allah Almighty has forgiven the past and future sins of the Prophet (peace be upon him), He will not raise his body a second time in the Hereafter and call him to account," I said. Because in the first verse of Surah Al-Fath He says the following: "I have forgiven you your past and future sins," He says. Would He raise the body in the world of the Hereafter of a person whose future sins He has also forgiven, and hold it as a witness against him? He would not. So in this case he will enter a body a second time in the world. He too will taste death a second time. The Messenger of Allah too will taste death a second time in the world.

In this case he will still remain alive. Because Allah Almighty says, "I have made you alive." Even if he dies a second time, he is still alive. Only, Allah's word will come to pass upon the body. But what does Jesus say? "After You took me from among them" — that is, after raising me — "You were the watcher over them there," he says.

The Prophet does not say such a thing. All the prophets will also bear witness. Yes.

To know these things, the world... a little

reading is not enough either. There must be a root. A root.

"In Surah Al-Ma'idah, verse 117, in the Religious Affairs Directorate translation, for Jesus it is written: 'As long as I was among them, I was a controller over them.'" He is right. It is written correctly. Allah Almighty sent him to them to tell His command. He was a controller. Controller does not mean changing a person's destiny. Let's say Ahmet, Mehmet, Hasan, Hüseyin — I command them the truth. But they are non-Muslims. A few among them believe in me. They believe in Allah. That is, they believe in Allah's messenger. Well, in this case, if he did not know who among them would do what and who would not, if he did not know that they would kill him, would he send forty disciples, sir, to spread the Gospel?

And he controls them. Controlling does not mean changing their destinies.

One must understand it very well. "It is written as 'you were a controller'. Here, 'controlling' in Turkish can carry wrong meanings. For example, no person, by establishing a will over other people, them — for example, no person over other people —" let's read it from a bit further back here. "Here 'controlling' can carry wrong meanings. For example, it is not possible for any person to control others by establishing a will over them." It is not like that. That is not control. I control you here. That is, I keep you under watch. I know who does what. That is control. Yes. One must understand the meaning of control well.

To control does not mean to steer him. So what happens? To some who do crooked things in their affairs he gives a warning, "You are doing this," he warns. And he is only telling Allah's commands anyway. He says that the wrong paths are wrong.

The will does not interfere with anyone's will. To control would mean removing his will and steering him in the direction you want. Well, there is no such thing.

There is only enjoining what is right (emr-i bi'l-maruf). One must give the command, show the way (?). Yes.

"In the verse, however, it says şehîden mâ dümtü fîhim. This comes to a meaning like 'I was a witness over them.'" He is right. "I was over them, and You know it," he says. "I was over them," he says. "After You caused me to die, their thing was under Your control. I had no authority over them," he says. That is, "I am not their son," he says. He is right. "I was a witness over them." That is, "You know what they are, and I know too. But after You caused me to die, You were the thing over them, You know," he says. He was saying them very beautifully.

He pays (?). Hundred and seventh. Let's open Surah Al-Ma'idah. Look what it says here now.

The quick ones (?) will mislead you. Not everyone can open the quick ones (?). Imran, An-Nisa, Al-Ma'idah, Al-Ma'idah, An-Nisa. Hundred and seven. "I told them only what You commanded me," he says. How beautifully he says it. "I said: Worship Allah, my Lord and your Lord," he says. He spoke the truth. "As long as I was among them, I was a controller over them," he says. That is, "I knew what they were doing," he says. "I know. That is, this is so, that is so — I will bear witness for You," he says. Because every community will have its prophet raised up and made to bear witness for his community.

Those who obeyed him are upon the nature of Islam. Well, what does this mean? He knows what they are. He was a controller. "When You caused me to die, from then on You alone were their watcher," he says. He is right. Allah Almighty knows the state of all of them. One must know the verses very well. When you say about a letter, "Let's put this like this, let's put that like that," you change the meaning of the verses. Even if the meaning changes, you cannot get out of it. Yes. "You see every thing as it truly is," he says. How beautifully he says it. Yes.

Here he does not say the name of the one asking.

Why does he not say the name of the one asking?

He has a little knowledge himself and has mixed up that knowledge. "At the end of Surah Ash-Shura, verse 7, the Religious Affairs Directorate wrote it like this: 'So that you warn them of the Day of Gathering, We have revealed to you such an Arabic Quran; a part of the people is in Paradise and a part is in the raging, blazing Hell.' Here it seemed to me that a wrong meaning could come out, as if people were in Paradise and Hell right now. Would it be more correct if it were written like this: 'A part will be in Paradise and a part in the raging fire of Hell'?" Now, what he said is right. For example, what does it say here? "In the raging flames of Hell," it says.

"A part is in Paradise and a part is in the raging, blazing Hell." Let's read it from the beginning and see how it says this part. Because at the beginning, is it a lot? "At the end of the verse the Directorate wrote it like this." Since he says the end of the verse, one needs to read the verse from the beginning. Surah Ash-Shura, verse seven. Let's look at it. Surah Ash-Shura, verse seven.

Again.

Ash-Shura, verse seven.

Not Ash-Shura. In the first verse there is something else.

Then it must be Ash-Shu'ara. Not Ash-Shura. Ash-Shu'ara. Sir.

In verse 7 of this there is no such thing either. Here: "Have they not looked at the earth, there We have grown many plants of every fine pair," it says. Surah Ash-Shura too... Sir, Ash-Shura, Surah...

In Surah Ash-Shura, verse 7: "So that you warn the mother of cities, Mecca, and those who are around it, and warn them of the Day of Gathering in which there is no doubt, We have revealed to you such an Arabic Quran. A part of the people is in Paradise and a part is in the raging, blazing Hell." He is saying this part. "We have revealed such an Arabic Quran. A part of the people is in Paradise and a part is in the raging flames of Hell." "Is in the blazing Hell." Now here it should say it like this. As he says, let's read these from the beginning. "So that you warn the elder (?) in Mecca and those around it, and warn them of the Day of Gathering in which there is no doubt, We have revealed to you such an Arabic Quran.

A part of the people will be in Paradise and a part will be within the raging flames of Paradise (?)." Have we said it, is that it? Isn't that right? When it comes like this, it says "is in Hell". Then it becomes as if they are already in Hell right now. That part is right. They are yet to come here. There is still time. We will correct those parts. We have started; there are many more things. There are deficiencies. Yes.

Does anyone else have a question?

These things we have explained.

Question — is anyone asking? Are you going to ask, Ömer? "The first question was my question, Hodja. The first question was my question, Hodja. I wrote it, Hodja." I mean I explained yours. There is no other question here. Let's have a look. Let's refresh and see if there is a question.

Let's refresh.

Hüseyin's (?).

None.

If anyone has a question, let him ask.

Come.

They asked you, you ask too. Let's see — about participation banks; there are participation banks, you know, they take us there; is it permissible for us to deposit our money? Look, Olcay is there. If you ask Olcay, he will tell you it is permissible, he will say. Your — you are depositing your money not in interest, and it gives you a certain amount. That is, as if under the claim of profit it were making a profit, and it gives you that money.

No matter how much profit you are... even if it gave profit, in my view that is not piety (taqwa). Because banks lend money at interest, take from interest, say "I made this much profit", and give you the interest money. Is that so? It will be. Yes. Because it takes from interest and gives you profit from interest, gives you a profit share. And this profit share is not exact either. It gives it to you over a fixed amount. It says it made a profit for you. It is putting your money to work there. Now, the short of it. I give my money to a moneylender. The moneylender gives me on top of my money. He puts the money to work. Do you know how he puts it to work?

He does not trade. He lends money at interest. He takes the interest money. He gives it to you. Well, you end up supporting the moneylender. Is that how it is? Go on then, goodbye.

Yes.

Speak. Speak ... (?).

This woman's... That your... is in a worse state than even your interest. What does it do? It converts it to dollars. To dollars. It takes it over dollars.

How much do I buy this for? For 300 thousand lira. It gives those 300 thousand lira there. Look. It buys the car for me. Then it adds and adds on top of it. Supposedly it has given me 300 thousand lira. You gave 300 thousand lira, but you are still running interest on it (?). Who are you fooling?

Yes.

"To graves, that is, to the dead, Yasin is recited. Fatiha is recited. Quran is recited. What are they saying about that now?" The subject requires a lot. Sir, about a meaningless majority, now I will say the irreligious. Or I will say poor people who follow deceived irreligious people.

He will not suddenly tell you, "Don't read the Quran."

The person who will distance you from your religion will not suddenly tell you, "Don't read the Quran." Let me give you an example. I am 87 years old. When I was a child, fashion started to appear. Women used to wear long dresses down to their heels. They wore long sleeves. Sir, this year the fashion is three fingers below the knee. Below the knee. Those things came from the heel to below the knee. Knee, finger. They used to wear black stockings. Then they brought out stockings called Rüslün (?) stockings. Flesh-coloured. It started to be seen on the legs. People liked it. They started not wearing black stockings.

I will come to your question, though. I will come to it slowly.

The next year (?) the fashion is to the knee. One finger below. The following year one finger above the knee. Look. How it strips you. Slowly, slowly. These too, using the dead as an excuse, by saying "Don't read the Quran" — you don't read the Quran anyway. Maybe your heart aches and you will read one Fatiha for your father, your mother. They don't let you read that either. To distance you from the Quran, to distance you from the Fatiha, to distance you from the Quran, they do everything they can. You read, by all means read, if you read. If you read — let's say you read three Ikhlas and one Fatiha.

To whose soul did you give it? To the soul of your mother, your father, your siblings, your deceased, your elder brother, your child you gave it. Allah Almighty does not withhold even a particle of anything done, and He is generous. Allah is rich. He grants it. He says to the people you sent, to your relatives: "From such-and-such a good child of so-and-so in the world, these gifts have come to you," He says. Do you understand? Those backward people — let's not say backward, but deliberately, to distance most from religion — and poor people, following them because they like it, try to stop you from even reading the Quran.

Never mind this part, they are trying to cut even the Fatiha from your mouth, I mean. Yes, like this. Yes. "Sharia here is Allah's ruling," it says. Right, that is, Allah's law. For example, in other languages it says "law". For example, let's say, what does law mean in English? Who is saying it? Which word? Law. Law.

Anyway. Anyway. What is law called in German? Let me look like this.

Look, it changed. In Turkish too it is "kanun", in Arabic "sharia". Because the Quran came down in Arabic, it calls this sharia. That is, it calls it law. Law is law. There is no law of the law of the law. That is, the word is law. And there is also the law man makes. There is Allah's law over people, which Allah has stated. "Now what do you say to this? I want to ask."

This anyway they have been saying since long ago. This is the state of these people. These people — deeds depend on intention.

These are sins they committed without knowing. Without knowing. Deeds are by intention, after all. These are poor people who, by their own reasoning, now see the civil code as superior. Their ruling — giving a ruling belongs to Allah. But if you ask what the origin of this is, let us tell you its origin. And we are obliged to tell its origin. The law about people, that is, the punishment, Allah gives; we do not give it. Just as a person caught in the act comes before the judge, and that judge passes a sentence according to his crime. Its punishment too belongs to Allah. We cannot know it. But we will explain its root to you.

Now, to bring it here anyway: in English one word, in German another word, in Turkish another word, "kanun"; in Arabic, sharia. Now sharia is Allah's law. You say to a man, "Who created you?" "Allah created me." You are saying this to a Muslim. Well, to a Muslim: the things he holds that Allah created — "What is the condition of being a Muslim?" "Reciting the testimony of faith," he says. Well, recite it then. Eşhedü en la ilahe illallah ve eşhedü enne Muhammeden abdühü ve resulühü. Ask him, "What did you say?" "Well, there is no god but Allah. And Muhammad is His servant and messenger." Well, fine. If there is no god but Allah, and if Allah Almighty created this universe, and if all people are His servants, and if Allah Almighty knows what every single living being that will come until the Last Day will do, and if Allah does not intend injustice to the worlds — He does not intend injustice.

Allah Almighty sets out His laws so that people on earth can live in a festive atmosphere, and if you turn your back on this law of Allah, by which people will live in a festive atmosphere — since Allah created man's mind deficient, although you know that a law made with this deficient mind will impose injustice on people — if you try to spread the so-called civil code, which is actually an uncivil code, over Allah's oneness, the One exalted above deficient attributes (?), if you try to cover the truth with falsehood, do you have any sense?

Allah says, "Kill the one who kills a person." How beautifully He says it. Retaliation for retaliation. You hurt me. Allah will hurt you too. So you cannot kill me. If you kill, they will kill you too. You stop like this. You stop. If you kill, they will kill you too. If his family shows you mercy and you reconcile — it is forgiven out of their mercy. After that, your crime and the punishment the deceased will also receive — between the two, Allah will decide for them. We made peace in the world. He shows us the ways. But people have no ways of peace. Today, wherever it may be in the world, there is no state governed by a true law.

I say this openly.

Allah Almighty says in His verse: "Do not, by giving bribes to judges unjustly, devour your property among yourselves." Today, with the other side's money, they make the person who is in the right come out in the wrong. Do they do it? It is done. You go to the court that protects human rights; does it play games as it wishes? It does. Today, despite an accursed people's massacre of thousands of people, its genocide, despite laws being passed about the disbeliever, are there not shameless ones who bypass the law and side with him? Well, is this law now? But if Allah's law is applied, man lives in life.

Yes, this is the root. His saying it in that way does not concern us; what concerns us is the justice, the fairness, the ruling of the verses, of Allah's laws, upon man. Yes, do you have a question? Yes.

I couldn't quite understand. Because I have two hearing aids in my ears. With these hearing aids it sometimes can't make out the words. Come a bit closer. From a distance it doesn't work. Yes. "Gatherings of dhikr (remembrance of Allah). Gatherings of dhikr. We remember our Lord, we remember the Messenger of Allah." Here, while doing this dhikr, the yield (?) of our heart — of those people, within their own destinies, within the covenant they gave to Allah Almighty, the feeling; when you remember Allah Almighty, you appear in a beautiful mood, let's say; as a servant to Allah, for the community of His Beloved, you show all the respect you can. And the other one says, "Well, we are doing it, but only a little; but look, we came here and are talking." That is, we do it half-heartedly. And someone else says, "Well, what did I understand from this?" Let me give you an example. A man goes on Hajj.

"Looking at the House of Allah," they say, "is worship," they say. He looks at the House of Allah. "Well," he says. There are those who say this when they come back. "Well," he says, "four walls, what is there to it?" "Well, they call it the House of Allah," he says. "Well, four walls," he says. Well, he too performed Hajj. This is the person's degree within the covenant he himself gave to Allah Almighty. What does he do? Let's say a person remembers the name of Allah. In his own imaginary world he imagines Allah. And that he is His servant; when we die in the world and pass on to the Hereafter, our Lord's attribute of mercy — trusting in it, not the deeds we have done, that is, not the... (?), but if He judges us with His mercy, perhaps we, to the truth...

will attain. Because if he says to Allah Almighty, "I did this," there are flaws (?) within it. When He counts them out to you, you will hang your head. But if you say, "Judge me not by the worship I did but by Your own mercy," you will get off the hook.

By submitting to Allah like this, strengthening the faith in your own heart, and, from the doubts that come to your heart, slowly moving away (?). Because there is no doubt that does not come to the heart. Until one becomes a true believer (mu'min), until one reaches the manifestations (tajalliyat), it does not come to your mind about resurrection after death. Then you say we will be raised, after our faith. That is, rest. I died (?). You say, "I wonder whether the other side exists or not." But from your faith you say it exists. From your faith. Your faith protects you. In this case a person goes further with the remembrance of Allah (dhikr).

For example, you cannot read or write. They have brought you a paper. On it there is writing in your favour or against you. You do not know what it is. But when you read it, you understand it. You see, this remembrance of Allah enlightens you a little on the path of Allah. It lights up your path. In this way, by worshipping Allah Almighty — we pray the five daily prayers, you know. Making the five daily prayers a habit, sir, when you bow and go into prostration in the presence of our Lord, we say, "Well, all this time we worshipped, we believed in Allah, we had faith; surely" — you say Allah exists.

Even if you are not a true believer in this way, you go to the Hereafter as a Muslim. Being a true believer gets us off the hook. That is, it makes you a friend of Allah. In Surah Al-Fajr, verses 27, 28, 29, 30, it says so. Look, Allah's word says it; let's read it. Surah Al-Fajr now. Verses 27, 28, 29, 30.

Sir.

Look: "O soul that has found rest." "O soul that has found rest." What does "found rest" (mutmain) mean? You have come to know the manifestations of your Lord, and now your heart has found rest. You now say Allah exists. There is no going back.

"Return to your Lord, well pleased with Him and He well pleased with you," He says.

Fedhulî fî ibâdî — I went among My servants.

Vedhulî cennetî — and I went to My Paradise. You see, by being a true believer I got off the hook. If you have come to know the manifestations — if not, up to here, whoever says, "I believe fully in my heart that there is a Hereafter," if he says that, you understand the back of my ear (?).

If you ask why I say it so definitively: if a person passes through stages until he reaches a point, then even though in those stages he sees miracles (karamat), even though there is tayy-i mekan (crossing distances instantly), even though he sees Paradise and Hell, if he has not come to know the manifestations and still in his own heart this person lives with an "I wonder" — when he becomes a true believer, that is, when he comes to know the manifestations and his heart finds peace, that is the true believer. There is no going back. You cannot turn this back. That is, the mass (?) does not go anyway.

That is why Allah Almighty praises him, praises the true believer. The true believer. Until one becomes a true believer, everyone has an "I wonder". For you to strip away the "I wonders", as Zeynep Efendi said, the remembrance of Allah, removing the logics (?) in the heart, and abundantly remembering Allah Almighty. Being grateful for the blessings He gives.

Not departing from justice. Not doing injustice. Not breaking anyone's heart.

Yes.

Being a friend and being upright.

The time has come. We are ending our lesson. Questions are not here, let's see. Are there questions here? Let's try once more and see. If there are any.

How many? At the end of the verse, there are no three here. Let's see. Okay, sir. "Peace be upon you." Peace be upon you, peace be upon you. And peace be upon you too. "Is there such a thing as a khutbah prayer? During the khutbah, as if praying, sitting in the tahiyyat position and listening to the khutbah without speaking is necessary, I can say. After the khutbah ends, is the greeting given to the right and then to the left?" he asks. Yes. He is asking about the khutbah here.

When the imam goes up for the khutbah and starts giving the khutbah, it counts in place of two rak'ahs of prayer. Look. It counts in its place. What does this mean? That is, it takes on the state of prayer. One does not speak there.

If a person coming from outside is just entering, if he has come to the khutbah, and the imam is in the khutbah, he cannot pray. He will sit and listen.

After the imam comes down from there, saying it counts in place of two rak'ahs of prayer, he cannot pray a khutbah prayer. There is no such thing as a khutbah prayer.

Is this explained? It counts in place of two prayers, but praying it is not done. Because it has passed now. He explained it. But the Friday prayer is the prayer the imam leads. He comes down from there. He leads two rak'ahs of prayer.

That is the Friday prayer, that prayer. Those two rak'ahs. Yes.

"They say make-up and voluntary prayers are not prayed at the time of the afternoon prayer. Is this correct, sir?" he asks. Now, they say it like that for this reason. They say the afternoon prayer time is a narrow time. Time passes (?), you get absorbed in work. Or you get absorbed in a conversation. The disliked time (karahat) sets in. Here, after the afternoon prayer, you can pray neither a voluntary prayer nor make-up prayers for past prayers. You cannot pray them. The reason? You have your work and business. Or the disliked time sets in. Since it is a narrow time anyway, if you are going to pray a make-up prayer — if you say, "I will pray it no matter what" — you look at your watch.

You see what time the evening prayer is. If you have time beyond 45 minutes, half an hour, an hour, then you pray your two-rak'ah or four-rak'ah prayer. No one will say anything to you. But first you will pray the prayer of the time. Because "long hope is shirk," it says. If you pray the make-up prayer and, despite the real prayer of that time being due (?), the decree of Allah comes there, you leave a gap. For this reason, first you will pray the prayer of the time. After that, how much time is left until the disliked time? Let's say 10 minutes, 15 minutes. Within 10 minutes, 15 minutes you can pray if you want.

But if you are late and enter that disliked time, you fall into the state of the sun-worshippers. Now, you had work, you had someone sick, you came from a journey, but the disliked time set in. You cannot leave this to make-up. Because you did not know the unseen. And you did not waste time for nothing. You came from a journey, you had someone sick, you looked after them; whatever happened, happened. You entered this disliked time. And one time does not leave before another time enters. Rather than making it up, you pray your prayer in that time. Only, you will intend this — deeds depend on intention.

You will say, "I am in the presence of my Lord."

You will pass this through your heart. You are always in Allah's presence anyway, but some people wander around the market, you know — so, against being made to wander the market, you will say, "In the disliked time I do not worship the sun"; you will say, "In the disliked time I go into bowing and prostration in the presence of Allah, my Lord, the Owner of the worlds"; you will speak (it). Yes. "Peace be upon you, sir. During the covenant, when a person had his destiny written by our Lord according to his own wishes, is there a limit to the person's wishes?" There is no limit at all. He gives whatever he wants.

Whatever a person wants, whatever passes through his heart — at that moment Allah Almighty also knows what passes through his heart. And whatever passes through your heart, whatever you want in this world, more or less, you wanted those in the presence of Allah Almighty. And you are going after that desire. You try to do what you desired. You see, this is your destiny. Allah Almighty brings before you whatever is in your destiny. And by doing it you prove what kind of person you are.

But if it is not in your destiny, Allah Almighty brings before you not what you wanted with your worldly mind but what you wanted with your mind for the Hereafter. The mind for the Hereafter (akl-ı mead) is the mind in the spirit. A mind with which Allah Almighty made the covenant. When He showed you the world, its parts, from time to time, whatever you liked, whatever passed through your heart — those wishes of yours He gives you without limit. Without limit. Verses, you say? There are. What does it say? He gave it in full. In full. That is, whatever you want. Without any interruption. After that He holds you below Himself (?).

Yes. "When a person had his destiny written by our Lord according to his own wishes, is there a limit to the person's wishes?" There is not. "That is, if a person asks of Allah something so great that it would prevent other people from living their destinies — since, when making the covenant with Allah, He will give the person what he asked, neither less nor more, exactly in full — is man's own wish limited here? How should we understand it?" There is a such-and-such here. "That is, if a person asks of Allah something so great that it would prevent other people from living their destinies" — knowing that this is his destiny anyway, he himself knows how he will come into the world and live.

He knows what he will do. He knows what kinds of desires he has. Otherwise, "Let me change his destiny, let me do this like this" — from there He shows you. "Go here — if I send you here, where do you want? Do you want there, or do you want here?" For example — there is no example in determining (?). Do you want New York? Do you want London? Do you want Paris? I mean, people's lives are different like this. The settings are different. Whichever your heart desires, you want that. You want there. That is your destiny; what you wished for becomes destiny for you. Then, after reaching the age of reason in the world, you start working on those wishes.

You start doing them. You start wanting them. Allah Almighty has already programmed them before you. Since He says, "There is not a single living being that will come until the Last Day whose doings We do not know," He knows everything you will do from time to time, at what hour, at what minute. He brings those events before you. And by doing those events with your deeds, you prove what kind of person you are. That is how you live your destiny. No one can know this destiny. He cannot know even one second later. Yes. You opened your mouth. You took a breath in; you cannot know that you will breathe it out.

Yes. "Since Allah, when making the covenant, will give the person what he asked, neither less nor more, exactly in full, is man's own wish limited here?" It is not limited; he himself asked for it in full; he does not ask for more than that anyway; if he asks for more, perhaps he will go outside his destiny. He asks in the world, you know. Accordingly, Allah Almighty says the following: "Man prepares a plot. I too prepare a plot, but My plot is better," He says. What does He do? Allah Almighty prevents you from going outside your destiny into disbelief or doing something else. He puts you inside your destiny.

Yes. Of course. Otherwise, Allah Almighty is not preparing a trap for you. Of course. He does this to make you a witness over yourself. Let's see, is there anything else?

"Dear Hodja." Here.

One minute.

Over here.

"Dear Hodja, how should we protect our savings against inflation?" he asks. Ah, if you want to protect your savings against inflation, Allah Almighty says in His verse: as you give, so take back. As you give your money. For example, buy gold. Gold has zakat, you know — gold has zakat. Sir, buy dollars. Allah does not tell you not to buy these. Look. "As you lend, so take back," He says. For example, I had dollars. I gave dollars. I will take back a dollar debt. I will take dollars from you. I gave Turkish money. I will take Turkish money from you. And you — inflation — some banks say, "I will protect your money," they say.

Protect it against what? It will protect it against inflation. I don't trust the bank either. I don't give it, for example. I have money in the bank. I take it. Let it be a few pennies less. It doesn't matter. I count that toward the livelihood of the people working there. People are employed there. They too feed their families. Yes. I count it for them. My own money stays there. Maybe it loses ten thousand, fifteen thousand. So be it. We do good to people anyway. And we give to people. Those ten, fifteen thousand lira of mine, toward the work of the people there, I count. Yes.

Your savings — buy gold. Gold is the best. It is always valid.

"If we protect ourselves from this inflation by buying some precious metal, some interest-free bank fund, some stock-market shares, since deeds depend on intention, would we have protected ourselves from a sin?" Look, he says some precious metal. Okay, buy gold; yes, he can buy silver too, of course. Some interest-free bank fund — don't change (?)... with your bank — when I say bank, jump two steps, three steps back. Look, my advice to you: when you say "this bank is different", not even two steps — jump three steps back. Jump. Because the bank, with a very fine game, puts forward words that will make you win.

Actually there is a trick (?) underneath it. You cannot realise this.

Look. I don't shop with a card. He says, "Why don't you? I gave you a card. It will be charged a month later." Right? It gives you a month. "One day late, we start the interest. Two days late, interest on interest." What business do you have with it? If you have money, buy. Buy as much as your money. If you have no money — well, can't you even eat an onion and bread? Eat that. What is wrong with that? No, it won't do. They come. "Hold a heart (?)." My heart goes to the second (?), they are mine. We can't say anything either.

However many cards you have, tear them all up. My advice to you. If you have money, go and eat. If you have no money, thank Allah.

Eat whatever you have at home.

Yes. Let's see, is there anything else?

"People want to help." If you are going to help, help AFAD. The state's. Help the Red Crescent (Kızılay). The state's. Help the Green Crescent (Yeşilay). The state's. Help your state. Let the state live so that you may live.

Yes. So, the bank — stay away from banks. I have not seen anyone who got mixed up with a bank and found salvation.

Yes.

How can a bank be acceptable? You do foreign trade.

Let it deposit your money. If your goods arrive, it takes the money. Look, foreign trade. For this, because it serves you, you can give it a few pennies. It is a service, because in foreign trade it secures your money. It too helps you. Matters of this kind are permitted. Trade. That is, an intermediary. It protects your money. It does not hand over your money before the goods are delivered. How nice, isn't it?

Stay well, be entrusted to Allah. Lillahi Teala, al-Fatiha.

Amin, O Lord.

Isn't that so? May Allah be pleased with all of us.