Talk of 12 July 2025

Yes.

Şükrü Aras is a member. Sir, first of all, peace be upon you. And upon you be peace. Sir, sir, sir, he says: in our army, while giving survival training, we eat the meat of some animals; one of them is the frog. Is it haram to eat frog meat? On the Diyanet website it says it is not halal for (?). That is what it says. But it says haram. May Allah be pleased with you.

Now, in some places Allah Almighty makes the haram things halal. In some places the haram things are halal. Such as what? Where you are in danger of death, in danger of dying of hunger, you eat frog, you eat snake, you eat tortoise.

Because you are fighting to stay alive.

Do not take these outside the fatwa the Diyanet will give.

So, to keep people alive, to hold on to life, a person will by necessity eat even the haram things, in order to stay alive, without counting them as halal. That is the verse too. 5. Pork, blood and the like, animals not slaughtered in Allah's name, without counting them as halal, you may eat. The frog, how will you eat the frog?

Right through the middle, at the waist, with the bayonet you cut the frog in two. At the waist. Then when you peel off its skin, it comes out like a pair of quail legs. Hodja, you talk as if you had eaten it. I did not eat it. But in the escape and evasion course we took, some did eat it. And for you it was not a sin, because you are hungry for weeks, you will eat, you are under a test, for a week you are in training there, you are hungry.

If you ask how I held out: my days were always spent fasting. Even if I did not eat for days, I would be fine. But there I also fed people. In the mountains of Manisa I walked as far as the Yörüks, I went. From there I got eggs, cheese, butter and fed the boys. I brought it and fed them. Yes.

Şükriye Aras has understood, I think.

There is no other question here. People have run out of questions, mashallah. Yes.

You ask. Let us see what you will ask.

This does not open. Who opens it from here?

From there, from its own place, not from here. Not from here, open it from its place. Open it from the box. It is not on, sir. Where is it on? There is some inside.

Is there some inside here?

Here you are. Take it out.

Wait, let us see.

Hodja, these are rechargeable. Hodja, are they rechargeable? Take these. You charge these.

Yes. Okay.

Go on. Page four hundred twenty-seven. Page four hundred twenty-seven. let us see 420 yes 427, Saba 7 Saba 9, on 28, 9 "Do they not look at what is before them and behind them in the heavens and the earth? If We willed, We would make the earth swallow them," it says, "or drop fragments from the sky upon them. Surely in this is a sign for every servant who turns to his Lord." Now look, here it calls for people to speak while remembering Allah. Meanwhile, let us look at the previous verse, what it says. "Has he invented a lie about Allah," it says, "or is there madness in him?" That is, they slander the Prophet, you see.

"Is there madness in him?" "No. Those who do not believe in the Hereafter are in punishment and in deep error," it says.

Now there is something missing here. For example it says, "those who do not believe in the Hereafter are in punishment." And there was no punishment. They will taste the punishment. Or the punishment is to come (?). "And they are in deep error," it says, in the life of this world. Now after that: "do they not look at what is before them and behind them in the heavens and the earth?" That is, those who invade. Those who deny Allah and belie the Prophet. Do they not look at what is in the heavens and the earth? "If We willed, We would make the earth swallow them." Like whom? Like the people of Noah.

He destroys. Like the people of Thamud. Like the people of Noah. He drowns them in water. He does what He wills. "If We willed," it says. Here it is Allah's willing. He does it. sir, "or drop fragments from the sky upon them", what is this? He held them under a rain of stones, that thing, the people of Lot, toward their prophet, toward the angels, they were going to commit assault; sir, in this case, marked stones; in fact they look like stones, those stones. They came and found each person's frequency and tore them apart there. "Surely in this is a sign for every servant who turns to his Lord," it says.

In our time people understand these things better. People of that time could not know those marked stones. How were they marked? But the technology of our time, frequencies, let me first say, people finding each other with phones; Allah Almighty too, with stones; those frequencies that look like stones, which will enter which person, they come, stop and tear them apart. Yes.

He says this for faith in Allah and the Prophet.

In this verse. And that the Prophet is a true prophet, that He Himself personally sent him, that in his life there was no madness or any lack of reason in him; He proves this together with the other verses. Yes.

Go on. What else is there? Surah Al-Baqarah, Al-Baqarah Surah

213, a verse that is explained wrongly.

"Mankind was a single ummah," it says.

This is deep knowledge. To understand it you have to go very far back. You have to go very far back. The Prophet too says: speak to people according to their understanding. But I will also tell you about that depth. I will tell you about the depth too.

"Mankind was a single ummah. Then Allah sent His prophets as bearers of good news and as warners. So that they judge between people in the matters they disagreed on, He also sent with them books showing the right way. But those who were given the Book, after clear proofs came to them, fell into disagreement in religion out of rivalry among themselves. Thereupon Allah, by His leave, showed those who believe the truth about which they had differed. Allah guides whom He wills to the right path," it says. Up to the end it is right, but the end is wrong. Allah does not guide whom He wills to the right path.

He sends all the books, full to the end. Whoever wills enters Allah's right path. Because will is of two kinds. One is universal will, one is partial will. Whatever one asked of Allah Almighty, the partial will, Allah Almighty gave him that. In this world Allah does not interfere in the deeds that person will do. He will live out what corresponds to the covenant he gave there. Yes. Now here, as we said, it says mankind was a single ummah. Who is the single ummah? Who is an ummah, first of all?

A community of people. Fine, but a community of people too: this ummah is one single ummah. It did not come about by itself, you see. When it says ummah, it is Allah Almighty's ummah. Because He created it. Whose ummah are we? Look now, listen carefully to the word. Whose ummah are we? We are the ummah of Muhammad.

Sir, of Abraham, of coming from Abraham, as that thing, what do they say then? Millah. As a millah, the millah of Abraham; as an ummah, the ummah of Muhammad. Look, the words here are very important. Now when it says a single ummah: to Muhammad (peace be upon him) Allah Almighty gave from His spirit. The first ummah, Allah Almighty's first ummah, is the Prophet. He was a single ummah. There. Then from his spirit He created the spirits of the other prophets, and in the spirits of those prophets He created the spirits of the peoples, you see. So at first you were a single ummah. Then you fell into division.

It is called a single ummah, but do you know where I am going?

Without knowledge a person cannot grasp it. Yes. Go on. What more do you want? Were you not satisfied? All right, Hodja. Yes.

Page 298. One minute. Let us look at 298. 298 Surah Al-Kahf. "The Book has been laid out. You will see the guilty afraid of what is written in it," it says. "Woe to us, they say. What kind of book is this? It has counted out all we did, leaving nothing small or great. So they found what they did before them. Your Lord wrongs no one." This tells of the state in the world of the Hereafter. They lived in this world. They took (?) and sin. The Last Day came. People were raised again in the world of the Hereafter. When he is called to account at the Great Judgement, before Allah Almighty, there in that book, "wow," he says, "what is this?

It has left out nothing small or great. All of it is written here," he says. And what does Allah Almighty say? Look, at the very end: your Lord wrongs no one. So I left you free in your own will, He says. And I sent you into the world so that you know My Essence. So that you prove what kind of person you are; there, He says, I did not wrong you. Because you went against what Allah gave, because you did not observe Allah's commands; just as when you go against a state's laws and stand before the judge and see yourself guilty, so today, before Allah Almighty, besides whom there is no other judge, the One who rules in judgement, the one single God, you saw here what kind of person you are.

That is, everyone will suffer the penalty for what he did. Yes. There, with him there is neither a witness nor a supporter. Apart from the word Allah Almighty will say, no one will be able to say a single word. Yes. Go on.

look now, look now, "the Book has been laid out, you will see the guilty afraid of what is written there." Now who sends the person? Allah Almighty. In this world, who will give account of what he did? In deed, that person will. When he stands before the judge, whether he believes in Allah or not, he will of course fear what he did. Since there is no other reckoning besides that, since there is no other who calls to account, he will fear the penalty He will give.

Now if you stood before a judge, having done a bad deed, a deed that would go as far as life imprisonment, would you be afraid or not? Yes. That is Allah Almighty there. There is no other judge besides Him.

The One who is the Judge of judges. When Allah Almighty calls His servants to account, there, even if he expected the Lord of his imagination, even if he associated partners with Allah, there, when he sees that Judge before him, even if he did not know Him as God, when he sees the Judge before him he is afraid.

How beautifully it says: your Lord wrongs no one; you wrong your own self, it says. If you do not carry out the commands given to you, if you go against a state's laws, did that state wrong you, or did you wrong yourself and serve your sentence? Your Lord wrongs no one. If you too had kept that state's laws, perhaps you would have become a leader in that state. Or you would have been among the beloved people. You would have been followed. Allah created us precisely so that His Essence be known. If you deny Allah, turn your back, are ungrateful, of course you will pay the penalty. Or did Allah wrong people?

I wronged myself. Yes. Let us see, is there a question here?

Let us see. Hamza, Guest Peace be upon you, sir. In the Masjid al-Haram, after the Friday prayer, is the zuhr-i ahir prayer performed? May Allah be pleased with you, I kiss your hands. Wherever it may be, prayer is prayer. Even if you are free of need of the prayers, that is, sir, even if Allah Almighty has forgiven you; in Masjid al-Aqsa, sir, in Masjid al-Aqsa, in the Rawdah al-Mutahharah, in the Haram al-Sharif, every rak'ah you pray in congregation counts for a thousand rak'ahs. Even though all your past prayers have been forgiven, you pray if you wish.

That is, it will not do either to say: I am free of need of these, I will not pray. Pray. Prayer is prayer. You are in Allah's presence. Why do you pray to Allah? To come into Allah's presence. If you wish, pray the tahajjud prayer. If you wish, pray a voluntary prayer. If you wish, sir, what do they call it? Pray the zuhr-i ahir prayer. Whatever you pray.

The name is not important. What matters is that you pray your prayer in Allah's presence.

Now here he wants to ask a question like this. If we said it is performed, if we say it is performed, then he will say: but the prayers had been forgiven, all of them had been prayed, what need is there? This is a deliberate question. Pray it under whatever name you like. This is prayer. If you wish, call it a voluntary prayer. If you wish, zuhr-i ahir. Sir, if you wish, call it whatever. I am coming into Allah's presence. For what? To worship Allah. Yes. Insisting "I will pray this particular prayer", are you bargaining in Allah Almighty's presence?

Your prayers have been forgiven and gone. In Masjid al-Aqsa. Or in the Prophet's Mosque. Or in the Haram al-Sharif. Allah Almighty has forgiven your sins. After that you pray. When you pray a (?) prayer, what do you pray it for? Are you praying your missed prayers of the past? You pray it to worship Allah. It is the same here. Whatever its name may be.

The aim is the same.

I called Selim in front of me Ahmet, but Selim has not changed. I have changed his name. But I am talking to him. I say, how are you, Ahmet? And Selim talks to me.

Now let us say I call this the zuhr-i ahir prayer, that is, let us say a prayer left to make up from the past. Or I called it a voluntary prayer. Am I not praying the same prayer? Every two minutes I will give the salam.

Anyway, for the Friday prayers, the zuhr-i ahir prayers are not even made up for the past. There is not even such a thing. Tell him. There is not even a debt. Of prayers. Because the past has gone. So you cannot pray it as a debt. The real prayer is the two-rak'ah prayer the hodja leads you in. Sir, in fact many of them, after praying the two rak'ahs, get up and leave. So why do we pray the final sunnah after that? Why do we pray zuhr-i ahir after that? What is the reason? Do you know? You ask this, but do you also know that the reason we pray it is: the amir leads the Friday prayer. Now we are in such a place that there is no amir; everyone prays on his own, that is, in the mosques, in whichever mosque the hodja leads the Friday prayer earlier, for the others it takes the place of the noon prayer.

Do you know this too?

That is why we pray these prayers after it. If the Friday prayer was prayed before us, then after praying the Friday prayer, with that hodja we also perform the noon prayer. We pray its fard.

Yes. That is why we complete the eighteen rak'ahs.

What did you say?

Surah Ya-Sin, 449 yes Surah Ya-Sin 68, 68: "Whomever We grant a long life, We reverse his development. Do they not think?" it says. Now here there is a mistake. What is this mistake? Let me explain the mistake. "Whomever We grant a long life, We reverse his development. Do they not think?" it says. Who will find it? Except Ömer; Göktürk, you are excluded too; except those who look at their phones and answer; after looking at the answers you would know it. Say why it is wrong. yes In our lifespan. Well done. You listened well, well done. Allah does not grant anyone a long life. When a person made the covenant with Allah Almighty, the first place, I said here, when he made the covenant with Allah Almighty at the address "Am I not your Lord?", Allah Almighty shows him the times.

Whatever time a person wants within those times, according to his feelings, in how many breaths he will do it, Allah knows. That many breaths become that person's lifespan. If one does not know how a person's lifespan comes about, and does not see these places, they cannot open these verses. Did you understand? Otherwise, when it says "if Allah had granted someone a long life", you would say to me: if You had granted me a long life, You took me early; I would have worshipped You, I would have turned to You. That is, here Allah is given attributes. No one can ascribe attributes to Allah Almighty.

But that short-sighted head, unaware of himself, to Ahmet's, to Mehmet's idea and reasoning, those who express it without using their own reason, who take other people's superstitions as true and try to instil them in people, of course will make mistakes like this. Yes.

Go on.

Which page? Which? 284 284 Surah Al-Isra, which one? 37. Yes. "Do not walk on the earth in arrogance, for you, with your weight and grandeur, your grandeur can neither split the earth nor reach the mountains," it says. "You can enter a contest of loftiness with the mountains," it says. Right. Relying on what do you take pride and swagger on the earth? For you to take pride and swagger on the earth, you must have some means in your hand. What is this means? You will have to rule over death yourself.

You will have to defeat death with immortality by your own strength. Or you will stand against Allah's death. And you will do some things so that then you can say: I am this too. Since no such person will appear, since no such person will arise, will exist, relying on what, it says, do you go about full of pride? At the very step you take, I will sink you into the ground like Korah, it says.

Do not swagger, it says, you cannot reach the lofty mountains, it says.

There is one greater than you, and one greater than that, a loftier one, it says. But the loftiest of the lofty is Me, it says. Yes.

Go on.

Al-A'raf, which box?

80-80 which 205: "Within yourself, humbly and with awe, in a voice not loud, remember your Lord morning and evening, and do not be among the heedless," it says. What do you say? What do you understand? What do you say here?

What?

Look. "Within yourself, humbly," it says. "With awe." With awe. "In a voice not loud." Why? "In a voice not loud," it says. Because the ugliest of voices is the donkey's voice. So that you do not raise your voices. You know, some in the mosques, or even here, in some places, talk shouting. That is, it says shout. Like Mehmet Emin. It says shout. Shouting is not good. Why this chanting (?)? There is no chanting (?) in our religion. And shouting, they suddenly start shouting like this. You know, (?). These are not normal. Now it is good that I said it. I have been meaning to say this for a long time, but I did not find the time. I forget.

Now this was good. A person will recite in a normal voice, will speak in a normal voice, and here too, within himself, in a way that does not disturb people, morning and evening, look. "In a voice not loud, remember your Lord morning and evening, and do not be among the heedless." To remember Allah Almighty, it is not required that you say "Allah, Allah" or say "la ilaha illallah". How should one remember Allah? With awe: my Allah, absolute Owner of this universe, who built (?) these one upon another without pillars, and like this, your heart trembling, crushed before His greatness, remember Allah, it says.

Now, "I have such servants that neither buying and selling nor trade keeps them from My remembrance," it says. These all confirm one another (?). That is, while shopping he remembers Allah, he always remembers Allah. Without loading a burden on a person beyond his means, even if you make little, a profit of 3-5 kuruş, or even none, even breaking even, if it meets the person's need and you do not make a loss, giving it to him for Allah's sake also has the meaning of remembering Allah, of making dhikr of Allah. Yes. We are all brothers. We will see to one another's affairs. Must we make a profit in every deal?

Yes. If a person truly is in need, you will give it to him. Or you will help him. And if you have none, you will receive. Yes.

That is, do not be with those who forget Allah. That is, do not be among those who do not remember Allah. For the sustenance I gave you, eat and drink and give thanks. Do not be among those who do not give thanks. You eat, you drink. I have given you this life. I have given you this health. Think about these. Who gave them? Those who do not think, those who are among the heedless. Who are they? Who are these? Those who run after lust night and day. Those who bare their heads and their backsides so that people say nice words to them, who ruin themselves; my words are not enough to call them women.

They have ceased to be women. Women are honourable, women. Allah has made them the crown of our heads. As long as they protect our honour and chastity, they are the crown of our heads. But these have now ceased to be women.

People who go about like rubbish, making rags of themselves. One is even ashamed to go near them. Shame. And they have now become rotten.

Now a person who sees himself as civilised will insult me for these words of mine, sir, will stand against me. I am not insulting you. I love you, to protect you from Allah's punishment. If you say, is it up to you to tell me of Allah's punishment, according to this verse I must warn you. "Enjoin what is right," it says. I am enjoining what is right here. In enjoining what is right. I am telling the truth. To you your religion, to me mine. I am talking about women. Women are the crown of our heads. But who are they? Those who carry out Allah's command, who are, sir, faithfully devoted to their husbands, who embrace (?) of their home and children, and who with modesty and good manners protect their chastity and honour; that is yes go on yes, if these are not heedless, then what are such people? Tomorrow at the Great Judgement, if they say: Hodja, you knew, so why did you not warn us, will they say it? They will, when they see this punishment. And if Allah Almighty says: I gave you this knowledge, why did you not tell it, will you be able to save me there?

But here I, how your end will be, how you will go, though Allah knows, but at least showing you the way of truth, so that in the punishment of the Hereafter, deceived by the temporary one-hour life here, you do not get caught in My punishment in that eternal, deathless life, I am saying it. (?)

Yes. Those are the heedless.

Go on. Surah Al-Hajj, three, Hodja? Sir.

Surah Al-Hajj, three? Which one was it? 131, 300, isn't it?

323, 25, 27, 29. Which verse? The third verse.

"Among people there are some who argue about Allah without knowledge and follow every rebellious devil," it says. Right.

He has no knowledge about Allah. This state exists among Muslims too.

Whoever he learned from, filled with superstitions,

when you tell the truth, people who talk in a way that mocks you, people who ridicule, look now what it says: "among people, without knowledge, there are some who argue about Allah and follow every rebellious devil." You say to the man: look, here they have given Allah attributes, haven't they? He does like this, he laughs, he tries to belittle you. These are the ones who do not use their reason, the people of whom He says "Do you never use your reason?" Though they have no knowledge about Allah, and what is knowledge about Allah? Now I am asking you: what is knowledge about Allah? Knowing Allah as a servant does not mean having knowledge about Allah. When you say there is no other god but Allah, that does not mean you have gained knowledge about Him either.

Knowledge about Allah: He is perfect and complete, free of all deficient attributes, who cannot be blamed by anyone, with the deeds done by the billions of people He created, each one with the deeds he has done, will feel himself guilty before Allah Almighty, and by Allah's attribute of (?), no one can blame Him; Allah is in such a state that no one, in any way, can ascribe a fault to Him. Because He is perfect and complete. Whoever finds a word that ascribes a fault to Allah, let him look for the deficiency in himself.

That is what it says. "There are some who argue about Allah and follow every rebellious devil," it says. Without knowledge about Allah, they blame and blame. Yes. Do you know who the most bigoted of them are? Who goes at the very front? Who will say?

The Jews, Zionism. At the Wailing Wall they blame and blame Allah. Without knowledge about Allah. Yes.

Let us see, let us refresh, is there anything here.

Let us see.

Is it here?

There are two over there. There is one, there is one. Peace be upon you, Hodja. He says. And upon you be peace. "In the Friday sermon the imam said that the noble Companions did not listen to the Prophet's command and left their places for booty. This troubled me a little. I could not accept that those blessed people would do such a thing for booty. I would be glad if you enlightened us. May Allah be pleased with you. I kiss your hands," he says. He is talking about the archers leaving the hill at Uhud. The Prophet gives an order. Watch out for those horsemen, he says. Do not move from your place here, he says; these as long as they do not move, do not move from your place.

Because that is the passage. The Prophet has placed the archers. The battle has been won. When the battle is won, scattered (?), the enemy flees. And these cannot hold back. When they too leave their places to destroy that enemy, the commander of the horsemen, Khalid ibn al-Walid, who had not yet become Muslim then, they get the battle that had been won turned into defeat. Not for booty. The hodja who says that is either unaware of himself or has followed someone else's word, out of his own head, to the point of disparaging the noble Companions, unaware of these events, or else it is a word said deliberately.

So the only fault of the noble Companions there is this: they did not observe the command. That is all. Otherwise they had no eye for material things, for money, sir, for property. How do you know, Hodja? Do you know their hearts? You asked that very well. I know my covenant. My covenant: in the time of the Prophet, this time, and the time after it too, my Lord showed me this; He shows it to everyone, not only to me. Everyone asks for the time he loves. In the Prophet's time: hunger, war, sir, thirst, poverty; not just anyone can choose that time, cannot go. Even I shied away from that time. That is why I will not let a word be said against the Companions.

I asked for this time, this time. But in this time you will slip, He says. If I should slip, protect me with Your mercy, and take my soul before I slip, I said. There are people who do not know what the covenant is: Surah Al-A'raf, verse 172. And a person who comes in this time, (?), if he goes on the straight path, his rank is very high. Because here, among the naked, they are people who master their own nafs and do not go after this filth. What raises a person is not his worship. He cannot rise without worship, and he cannot rise by worship either. Satan, who rose through worship, was cursed in the end.

For a person to be able to rise, worship is a step for him. He will master his nafs. When did a person master his nafs? That is when he begins to rise. He receives rank in Allah's hand. Yes.

What was he saying?

For property. Sir.

For booty. Now where is the booty there? The people have scattered anyway (?), and there are still horsemen behind. Sir, you have not yet won the battle, halfway, yes, you have driven the people back, they are going. They are going, but I have not secured this place. Then when you leave your place, that is how they scattered. They turned the battle that had been won into defeat. If they had gone after booty there, Allah Almighty, after taking those people there Himself, would not have given their hearts a beautiful peace.

The people who say these things are either deliberate or unaware of themselves, or people who talk without knowing what they say; if they put people who do not even know themselves at the head as hodjas like this, this is how we end up. What do you mean, Hodja, it will be like this? Look at the man, look at his wife: there is neither manliness in the man nor wifeliness in the wife. The man is hooked, he goes after the immodestly dressed; unaware of his wife and children at home, he spends his money on them. He keeps company with them. And a man, a real man, stops them, you see. He does not look, he does not look. That is a man.

And also Allah has made the man manager and guardian over women. He has entrusted the woman to you. Instead of defending and protecting that woman, you go chasing and squander everything. What kind of man is that? I am not only disparaging women. There is no manliness in men either. yes, how beautifully Allah Almighty says: a woman who commits adultery wants to marry a man who commits adultery, it says; a man who commits adultery wants to marry a woman who commits adultery, it says. Is this honour and dignity? A person would be ashamed, ashamed. What does Allah Almighty say? If you seek honour and might, honour and might are with Allah, it says. So in order to be with Allah, who created my identity, in honour and might, I will observe Allah's command.

I will keep company with people of chastity, sir, with people of Islam. Every group keeps company with its own kind. Look at the birds, the wolves, the animals: every group goes about with its own kind.

Are people not classes too? They too go about with their own groups.

Islam is in a finished state.

Guest, guest, look, what do you say? "In Surah Ya-Sin 68 you said granting long life is wrong." Who said it is wrong?

When we say it is wrong, we ascribe attributes to Allah. Allah would then have granted long life. Allah grants no one a long life. The person himself asks for a long life or for a short life. By what? By the deeds he will do in this world. In however many counts, breaths, this person does his work in this world, that number of breaths has become his lifespan. You understood it wrongly, guest, guest.

Here you ascribe attributes to Allah.

In Surah Fatir, 37, again it says "did We not give you life?" Now let us read that place too. "Did We not give you life?" it says. Let us look at that place too, in Surah Fatir.

433. Let us read that place too. 415. 429.

Sir.

433. Which thing? 37 Surah Fatir. One further back. 37 Surah Fatir is further back, not 433, 435, 37. "There they cry out: our Lord, take us out, so that we do good deeds instead of what we did before. Did We not give you a life long enough for whoever would reflect to reflect?" it says. There you are. How beautifully it says it. "Did We not give you a life long enough for whoever would reflect to reflect?" What did you ask of Allah Almighty? For the deeds you would do. Look, it does not come to the same place anyway. The verses will confirm one another. If the word we say states a verse wrongly, or goes outside the meaning of that verse, then it will not avoid contradicting this verse.

Then I will have lied to you. I will have spoken from my own head. What does it say? Look, it says it most beautifully. Sir, "did We not give you a life long enough for whoever would reflect to reflect?" That is, whatever you wanted in this world, whatever you desired, whatever you desired, and so that you could carry that desire through to the end, did that number of breaths not become a lifespan for you, it says. Did I not give you that much time, it says. Did I leave you halfway, it says.

Why did you not believe, it says. Why did you not believe? When you asked for that life you wanted, did I not give you that lifespan, it says. "Now taste the punishment. The wrongdoers have no helper," it says. Why do the wrongdoers have no helper? For a person from whom Allah Almighty has cut off His mercy, no person will intercede. The prophets included. Yes. So they have no helper at all. There they are without anyone, alone. Yes.

Yes. Guest, you have understood, I suppose. If you did not understand, ask again. You may ask until you understand.

You may ask in various ways.

And I will explain it to you in various ways. With verses.

Surah Al Imran, the fourteenth verse. One, Al Imran, what happened? It is a verse explained wrongly, you see. What does it say? Let us read the wrong version, what it says.

Yes.

"Love of the desires of the nafs, especially for women," mother, he tells us. "Especially for women, sons, heaped-up hoards of gold and silver, branded horses, livestock and crops, has been made attractive to people," it says. This is what is wrong. If He made these things it lists attractive to me, and I inclined to them, what is my sin? Because He is the Creator. Whatever He programmed, I do that. If He programmed me myself, then I myself make my own program and am called to account by the deeds I myself did. If in my program He programmed them as beautiful and attractive to me, and I inclined to it, what is my sin?

This place is wrong. Look. This place is like this. To heaped-up gold and silver, branded horses, livestock and crops people are attracted and attached. Is that not so? You are attached to gold, attached to animals, attached to branded horses. That is, the nafs wants yachts and wants palaces too. It is a person's own desire. Allah does not make you attracted to any of them. He gave you gold so that you give its zakat. He gave silver, you know, so that you save it as help for your dark days. He gave horses so that they carry your load in your service. He gave it to you for your service. But you inclined toward them.

If you forget the One who created it. Is the fault here Allah's? They have always blamed Allah here. These were written according to the basis of Zionism. There is no fault in man. You drew me like this. I did it like this. At the Wailing Wall of the Jews: You created me like this. I went like this. Is the fault mine? It is Your fault; had You not made me (?), I would have been like this, and so on. This book was written according to the basis of Zionism.

Yes.

Why did we come into the world? What is the reason? Why did He send us? Did He not know what we are?

In Surah Al-A'raf, verse 172, we made a covenant; does He not know what we are? In Surah Ta-Ha, verse 134, how beautifully it says. "If We had destroyed you with a punishment before the Quran," that is, before sending you into the world, "if We had destroyed you with a punishment." That is, I know, He says. You are for Hell, and you are for Paradise. If I had cast you into Hell, you would have said this, He says: Had You sent books and prophets, I would not have fallen into these low (?). So, (?). He created us in a second creation too. He put us into the garment of the body. He brought us into the world.

He wrapped us in the outward world. Whatever covenant we gave Allah Almighty, by committing dirty deeds in this world, we prove what kind of person we are. Look what it says in the verse too. "Did you think (?) before proving what kind of person you are?" it says. Here, what fault is there from Allah upon us?

All the fault is in us.

In our desire and wish, in our longing for our Lord, or in our denial. If you go against the laws of a state, will that state's law leave you free? We are free in proportion to our lifespan. That is, until you commit that act, until you commit that act against the state's laws, you are free. Then it will catch you. Likewise we, in the deeds we will do, are free until we prove what kind of person we are. That is, within our lifespan. Then we will go to the reckoning. To the reckoning.

Yes.

Let me see, is there another question?

There is one, I suppose.

Peace be upon you, sir. "So verse 68 of Surah Ya-Sin is wrong after all. Whomever We grant a long life, We reverse his development. Do they not think?" This is not wrong.

This is Allah Almighty's law. Whomever He has granted a long life is reversed. That is, turned back to the time of childhood, weakness, feebleness. This is the law of creation. This is a law.

"Do they not think? Unfortunately this is wrong. Could this too have been written the same way as in Surah Fatir 37, by thinking, or explained in parentheses?" he says. No. There is no such wrong place in Surah Fatir, nor in the other surah, Ya-Sin Sharif. Nor is there a wrong place here. Now you have learned some nice things, you know, but the root is not complete. There is more to its root. What does it say? "Verse 68 of Surah Ya-Sin is wrong after all. Whomever We grant a long life, We reverse his development," it says. He created it that way. Here, by Allah Almighty's own command, it turns. Allah turns it.

Will it not be reversed when you live a long life in your home? Take me as an example. I am 87 years old. I can hardly walk on my knees.

Sometimes I am well, sometimes I am unwell.

Is that not being reversed? Fifteen years ago, that is at 65-70, I was hopping on one foot (?). When I was young I was different again. As we aged, we were reversed. Is all matter not like that too? Do trees not grow old as they age? Do they not dry up? Do minerals, iron, not rust and rot when left in the open?

Every living thing will taste death, it says. Every soul will taste death. "Your return is to Me." What will we do so that we can taste that death? Our organs will stop working. We will grow old ourselves. And finally we will taste that death. Hodja, there is immortality too. Yes, there is. (?) has found immortality too. But because death is Allah's command, we will taste this death. Only to Khidr (peace be upon him), until a certain time, drinking from that water, eating from those fruits, rejuvenating his organs was given. Because Allah Almighty has spread immortality to every part of the world.

You will eat and drink from them and remain immortal. Your organs will get their nourishment. In that case this goes to a very deep matter. But Allah Almighty has made death (?). This death either comes by accident, a man hits you, shoots you with a pistol, a car accident happens, sir, you die. Or you die normally by yourself. However long your lifespan is, you die young too. You do not have to grow old. You die young too. However long your lifespan is. How long to stay in the world, that is, in how much time he will complete that duty, Allah Almighty has calculated it. Some say: let me come and go.

Some say: I do not want to stay in (?). Allah Almighty has given each a lifespan according to his own desire. A lifespan. And what does He say to the old? "We reverse your development," He says. Right. Allah turns it. It is not in our own hands. He wrote that law that way, programmed that our body (?) would be reversed. You cannot claim this for yourself. You cannot say: I am coming to this state. Now, for example, the word "willing". For example it says: I put whom I will into Paradise, whom I will into Hell. No such thing. It is not Allah's willing. It will be my willing here. But "if We had willed, We would have destroyed you." Right. Here it is Allah's willing.

Now, according to how the word comes, you cannot attribute every willing of Allah to yourself, to man.

Knowing a few words here does not mean solving the essence of the matter.

Knowledge is needed.

Yes.

It is eight o'clock. I cannot talk much longer now. In the past I used to talk night and day, for weeks. Night and day. but now we have grown older; look, so Allah Almighty has given the body a certain course. "We turn him back to the first form of creation," it says. Now this has a meaning too. "I turn him back to the first form of creation," He said, sir. What does this mean? When you were first created, what were you? Spirit, nafs and life. Where were you created? In the world of Lahut. When He says "We turn you back to the first form of creation": when you leave the second creation, the garment of the body, in the first form of creation, as spirit, nafs and life, to your Lord do you not return?

When He says "We turn him back to the first form of creation", by this He says: weak, feeble, powerless, We turn him back to the state of childhood. That is right too. The outward meaning is so, and the inward meaning is like this. But the true meaning: when He says "We turn him back to the first form of creation", in two senses, for Allah Almighty's word is both outward and inward. You both return in the state of childhood, weak and powerless, and you leave the garment of the body and return to your Lord as spirit, nafs (?). That is the first form of creation.

There is much more knowledge still. Anyway. Stay well, may you be entrusted to Allah. For the sake of Allah Almighty, Al-Fatiha.

Amin, O Lord.