Talk of 15 July 2025

Our questions there are none, I suppose. Supposedly let's see. One minute.

Page 407, page 407 Sir, 407 Surah Ar-Rum, verse 33: what does it say? When hardship touches people, they turn to their Lord and implore Him. Then, when He lets them taste mercy from Him, blessing and abundance, you see a group of them again associating partners with their Lord. What are you asking about here?

Now, what is hardship? "We test you sometimes with plenty, sometimes with want, sometimes with your lives." Now, hardship comes with want. Hardship comes with plenty too. Someone asks for a loan, you don't want to give it. You are in distress. You lent a man money, he won't pay you back, you are in distress. You have fallen ill, you are in distress. But the hardship here is this.

Leave it here like this. For example, Allah Almighty gives a parable. In the darkness of night, if you hold out your hand you can hardly see it, He says. You are going at sea. Wave upon wave, He says. You are about to fall into the sea and drown, He says. There, He says, you implore Allah. You implore Allah. And after you get out, We save you, He says, and after you get out you walk off as if nothing had happened, He says. Most people, He says, some are very ungrateful. Yes. This. He too has been delivered from hardship. Either from illness or from anything else. Hardship, He says. He doesn't insist that only this is hardship; He doesn't say illness hardship. That is a hardship too.

Wealth is a hardship too. Your money is a hardship too. All of it is hardship. But to be saved from a hardship, you implore Me. But, He says, when I save you from hardship, you still go your own way, He says. Are you pinning hardship to one particular direction here? No. This is hardship. Now, if I told you: how far will you walk on foot here? Isn't that a hardship for you? That is a hardship too. If someone came and said, get in the car, and took you home, isn't that being saved from hardship? Your way home is long, because you will walk kilometres. And night will fall on you on the way. Going home, you won't make it before morning.

You pray to Allah: make this easy. But someone comes, takes you in his car, drives you there. You walk off as if nothing had ever happened. And isn't this needed for a person? Allah Almighty saves you from hardship. "Thanks be to Allah. Look, my Lord knew my state. He saved me from this," you don't say. You walk off. That is, you go off to associate partners with Allah. Yes.

Of course. Yes.

Page. Yes.

Two hundred thirty-four, isn't it?

Two hundred thirty-four.

Yes. Surah Hud? One hundred nineteen. One hundred nineteen. This is a wrongly rendered verse. Look, what does this one say now?

"Except those on whom your Lord has mercy," it says.

Now here Allah Almighty is given an attribute. "Except those on whom your Lord has mercy." That is, say Ahmet, Mehmet: Allah Almighty, to them, an exception: you come over this side, and He punishes the others. This does not befit Allah. These are a book written by the ways and the style of Zionism. Here they ascribe this to Allah Almighty. That is: Allah, You saved him and did not save me, at the Wailing Wall. You gave him this and left me hungry, or You made things hard for me, they always blame Allah. Yet look what it says here. "Except those who take refuge in your Lord's mercy." Allah's mercy is for everyone in this world; in the hereafter only for the believer.

Not for the Muslim, for the believer. It is for the Muslim too, but here it says the believer. Why the believer? If there were any deficiency in Allah's word, it would have said Muslim. Since a Muslim may also go to Hell, that person would not have fit into His mercy. But the believer has come to know the divine manifestations. A person who remembers Allah constantly, in tahajjud prayers at night and while earning his living by day, who never abandons his prayer. In Surah Al-Fajr too, 27 to 30, in its verses: "O soul, return to your Lord, pleased and pleasing, enter among My servants" are the people He addresses.

These are the people Allah Almighty welcomes with a smiling face. Now what does it say here?

Except those who take refuge. Those who take refuge in Allah's mercy. And that is what your Lord created them, that is, people, for. That is, for His mercy. Otherwise people are lacking in reason. They keep committing sins. He sends them prophets, sends books, lights their way, and so on. "Your Lord's word, that I will fill Hell with sinners, all of them, from mankind and jinn, has come true," it says. Now, it should not be "has come true". It should say "will come true". Look, there is a difference here between "came" and "will come". "Came true" means they are in Hell right now. It came true: He has thrown them into Hell.

He has not thrown them into Hell yet. It will come true. That is, the Hour will come. They will be called to account. After that the sinners will go to Hell. So in the words there is a big difference between "came" and "will come". "Came" means they got their recompense at once. "Will come" means they have not yet got their recompense.

Can you understand this part? Yes. Yes.

If you have another question, say it.

Page Bekir, yes, 23 This time you had found those, the verses rendered wrongly, you had found them. What does it say: the one who takes his whims and desires as a god, was that what you didn't understand?

Haven't you taken your whims and desires as a god? Ahmet, Mehmet, whoever. What did you do? Allah told you, do this, and you turned your back on Allah; in the direction He did not say you deified your own nafs, you followed what you yourself said. On the path your nafs showed you, didn't you believe in your own nafs? Had you believed in Allah, you would have done what Allah said. For example, your own nafs, look what it says here: taking your whims and desires as a god, what does it mean? Allah Almighty says to women: Cover your heads. Put your head covering over your adornment. Draw it over the adornment.

Put it over your adornment. Dress so that your figure cannot be made out. Now a person who has set Allah's command aside and stripped down (?), hasn't she taken her own whims and desires as a god? Turning her back on what Allah said, to fulfil her own wishes and desires, this person, what Allah has given, food and drink, Allah brings it into being from nothing; for pleasure and amusement in the world, did He send her into the world for pleasure and amusement? He sent her into the world so that His Essence would be known. That His Essence be known. Because Allah was a treasure of knowledge, He willed to be known.

He created man from a part of His own spirit, and by man's own will He willed His Essence to be known. So there are two wills: with the universal will Allah Almighty willed and created man. Since He gave a part of His spirit, that partial will is in man himself. Though man knows he was created, if he goes against Allah's command and in the direction of his own wishes and desires, hasn't he taken his own wishes and desires as a god? Must he set someone up in front of him to take him as a god? Yes. Is this what you said? Yes. On that day you will see every nation kneeling before Allah. When He says every nation: all people will rise, in that thing, at the place of gathering, standing here and there like here, they will not wander about in disorder.

Silence; no gossip, no talking. Everyone kneeling will silently listen to the word Allah Almighty will speak to them. You will see every nation on its knees, it says.

Every nation is called to its own book. Every nation. For example, Moses will be called to his own book. The people of that time. They are not answerable to this time. Because their capacity of reason was suited to that time. There are commands suited to that time. There are few commands. Then, say, the Psalms a little more. Then, say, the Gospel: minds had advanced a little further. Their commands are broader. Then, since no prophet will come again, the Prophet Muhammad's nation, until the Last Day, by whatever Allah has made known to us in the Quran, however He has lit our way, against His word we will be called to account.

Every nation will be called to account according to its own people. They will be called to account by what He made known to them. We too will be called to account by what He made known to us. Now he showed this part well. Now look what it says. On that day you will see every nation kneeling. Every nation is called to its own book. Now a person says this with a burning heart. I say it because my heart burns. That is, Islam is finished now. These people, women and girls, stark naked, thighs and legs bare, in panties, private parts showing, in tight trousers or tight shorts they go about; I wonder, if every nation is called to account by its own book, how will they give account?

Now they might use words like this: "Is it left to you to deal with my business?" If you say that, your business is not left to me, but the duty of Allah's command is left to me. What is Allah's command upon us? Enjoining the good: you make it known, He says. Maybe he hasn't heard; maybe he doesn't know this. "We hold no one to account for what We have not made known," says Allah Almighty. So whoever does not explain the religion to the person in front of him to save him from Allah's wrath is guilty too. If I explain this, so as not to incur Allah's wrath, by fulfilling Allah's command I am saving both you and myself.

Yes.

Every nation, brought to its knees, for Allah Almighty's command to that nation, will give account. They will be questioned. Whichever nation it is. Those in the time of Lot, of Moses, of Salih, and on to the Last Day, from our father Adam onward, every nation separately will be presented its account.

Look now.

People between Jesus and the time of the Prophet (peace be upon him) will be called to account according to the book of Jesus. After the Prophet Muhammad (peace be upon him) honoured the world with his coming, after prophethood came, all people will be called to account by this. Of course. "I was a Christian. I worshipped Allah according to the Christian book." If he says so: Allah Almighty did not tell you, you were a Christian, you continue with the Christian book, of that kind, of that lineage, and you are the nation of Muhammad, you continue with this. He did not say that. What did He say? Of the Prophet Muhammad: "ve mâ erselnâke illâ rahmeten li'l-âlemîn", He sent him as a mercy to the worlds.

If He sent him as a mercy to the worlds, the four books became the Quran. He gathered the three books in the Quran. Your book is in the Quran too, He said. Now, at a time when reason has come into play, all of you are obliged to follow this book, He said. Whoever does not follow it and says, I will be a Christian, whoever does not follow this book and says, I will be a Jew, whoever does not follow this book and says, I will accept the Hebrew faith, whoever does not follow the book and says, I will carry on with my idols: all of them by this book will be called to account. Say. Yes.

All of them are within this. Yes. Hodja, page, page 407, 407 Page 40. Look, what does it say? "Allah is that exalted Being who created you": an exalted Being.

He created with a knowledge that no created being could bring about. A treasure indeed. A treasure of knowledge. That Allah, it goes on. Allahü la ilahe illa Allahüllezî halakaküm sümme razekaküm. Look what it says: "Allah is that exalted Being who created you, then provided for you, then He will end your lives, then later He will raise you again. Well, among the partners you set up beside Allah, is there any who could do one of these? Allah is far above what they associate, far above, (?)." And here Allah Almighty, to people, from their creation, their coming into the world, after their own deeds, reminds them of their state after death.

Well, the one you worship, did it bring you into the world? Is there such a being, He asks. No. Well, is there a being that will raise you after you die? Apart from Him, there isn't one either. Well, is there anyone else who will call you to account? There isn't either. So use your reason, He says, your reason. Use your reason so that you may find salvation. Look: "Well, among the partners you set up beside Allah, is there any who could do one of these?" He says. "Allah is far above what they associate, and exalted." That is, they, with regard to Allah, because they turned their backs on Allah, because they insist on not recognising Allah.

Can a person bear so much hatred?

He can. How can he? Now, Allah protect us, there is no fault in a comparison.

Someone stands up and will say to me: I created you. "From where did you create me?

Who are you to me (?) I'll wait for my creator according to my own reason." What does this mean? It means this, gentlemen. Allah Almighty, when Allah Almighty created our spirits, suddenly, when He gave us life, in human form before you, He says: I created you. That is where man could not recognise Allah. And "the companions of the left, what are the companions of the left" came about there. Those who recognised Him also came about there. And "the companions of the right, what are the companions of the right": those on the right. Good tidings to you. The class of those brought near also came about there, and they said even more strongly: yes, You are our Lord.

We have been created. Since no other god has appeared besides You, You are our Creator, they said. Yes. That is what Allah reminds us of.

But they have covered these places up so much that Allah is not seen. With Allah in the hereafter, (?), from afar like this, Allah, for you, (?) why did He hold your person worthy of address, why did He breathe into Adam from His spirit, why did He teach Adam the names of things, why did He send us into the world and send prophets; He speaks with us, with the other beings He created He does not concern Himself, that is, so close to Himself; He does not speak with them, He only commands them. He has only programmed the animals. He runs them within that program. But He left man free within his own wishes and desires.

Why? Take a child of yours. He may listen to you or he may not. Some obey you, and some kill you. Some even kill their mother and father.

Some rebel against their mother and father. So our Lord gave man a part of Himself, the spirit, but that man, by his own reason, could not recognise Allah. He did not use his reason by his own will, and rebelled against Allah. "Where did You create me from? You are like me," he said, and he holds a grudge against Him. By his own reasoning, against his own Creator, the one who will come and tell him, I created you, the true Allah, he wants to take revenge.

With these feelings he remains forever in Hell, among its people.

Where does it say that? Let me see. Let's read.

"Is there any who could do one of these? Allah is far above what they associate, and exalted," it says. It speaks truly.

"Allah is that exalted Being who created you, then provided for you," it says. What does providing mean? Why, feeding you and giving you drink. That thing you imagine and call a god, a piece Allah created, is it what feeds you and gives you drink? Don't you use your reason at all? Whatever you need, whatever this body of yours needs, He brought all the foods and placed them in the world. He provided for you with all kinds of fruits. Just think about it. All these animals, small livestock and cattle, eat grass. They taste a few kinds of grass. Meat-eating animals kill a few kinds of animals and eat their flesh.

The fish in the sea eat whatever they find in the sea. Now come to man. Man has sixty-odd taste organs in his mouth. Organs of taste. For your sense of taste: various fruits, various vegetables, various meats; even in one meat, how many flavours there are. The flavour of the back is different, the tenderness of the shoulder is different, the shank of the leg is different. That is, the ribs, the chops, each has its own flavour. Just meat! He provided for you with all kinds of provisions.

Can't you grasp it? Though it is the same meat, with what different tastes He offers it to you. Can these idols, which Allah created, give you this? No. They too were created by Allah. Indeed, in the hereafter He will call them. Come here. Was it you who said, I am their god? He will question them (?). They will be given speech. "We did not even know they worshipped us," they will say and pass on. They will vanish.

In 39 too: "Whatever interest We give so that it increases in people's wealth does not increase with Allah." That is, of the wealth I gave you, He says. If you give at interest so that your wealth increases, your wealth will not increase, He says. Because you will have declared war on Allah and His Messenger. You will rise from your grave as if struck by jinn, He says. And in Hell, He says, you will eat from the zaqqum tree. The zaqqum tree, He says, its fruit is knotty and lumpy, He says. And as you eat it, He says, your bowels, He says, will be as if cut to pieces, and fire will seize you. Thirst will seize you, He says.

On top of it you will drink boiling water, He says. Look at it. Now what does it say? Thirty-nine: "Whatever interest We give so that it increases in people's wealth, whatever interest We give, does not increase with Allah." Now this, this part is something rendered wrongly. These parts will be corrected. Look what it says. "Whatever interest We give so that it increases in people's wealth." Allah does not give interest. "Whatever interest We give," it says. Within the provisions Allah has given you. Extra provisions. Extra, at that. Provisions He gave from His bounty. This part is better. The provisions He gave in excess, with Allah, "any interest does not increase with Allah," it says.

What does it say? "That you give so it increases" (?) any interest you give. Here it says this, now look: "in people's wealth, so that it increases, any interest you give"; that is, this will be interest you took on wealth you gave. Interest you took: with Allah your wealth does not increase. Now this part has been put right. "As for the zakat you give seeking Allah's pleasure," now look, those who give zakat, yes, they are the ones who multiply their rewards and their wealth, who multiply their rewards and their wealth many times over. How wrongly it has been rendered. All of these will be corrected now.

Of course it isn't corrected here all at once. These will be corrected according to what comes in (?). We skipped over these parts. Since the main rules were written according to Zionism, we wrote the main rules. And here what does it say? This part is meaningless.

"Whatever interest you give so that it increases in people's wealth": but we don't give it! If it said "what you lend at interest", that would be right. Whatever property you lend at interest, any property you lend at interest does not increase. You lend it at interest, right? It does not increase. Property you lend at interest does not increase. Allah sends you a calamity. A calamity. The few pennies of interest you got there go on your child's illness, or on your own accident, or on something with your car. You squander it and it's gone. And besides, since you went against Allah's command (?), you will have declared war on Allah and His Messenger. Yes.

"So give the relative, the poor and the stranded traveller their due. This is best for those who seek Allah's pleasure. They are the ones who attain salvation." Of course. Your wealth, He says, is not yours alone. When I gave you that wealth, He says, it is not yours alone, He says. Look what it says. You, to the relative, to your relative nearby; first, from the closest, you will start. To the poor, that is, the needy; to the stranded traveller: the man has been pickpocketed. He has nowhere to go. He has money, but no money on him. You will feed him and put his fare (?) in his pocket. Give him his due, He says. For those who seek Allah's pleasure, this is best. They are the ones who attain salvation.

Yes.

Nobody is asking us questions here anymore.

Let's refresh and see whether there are any. Let's see.

There is one question. How should we understand Surah Al-A'raf, verse 204? What is meant here by being shown mercy? "I kiss your hands," he says. Sir, Surah Al-A'raf, 204. The verse, it runs on to 170 (?), let's see. 126, 204 304 It's a prostration verse; when we read it, you prostrate afterwards, or we all prostrate together, all right, sir? "When the Quran is recited, listen to it and be silent, so that you may be shown mercy," it says. "When the Quran is recited, listen to it and be silent": how should we understand this, he asks. This speaks directly of good manners and courtesy, of respect, of a person being obedient to his elder.

Now, when an elder is speaking, when a minister is speaking, when a president is speaking, do you chat with your friend? You pay attention, you listen to his speech. Today Allah Almighty, the greatest of the great, and there is no one greater and more exalted than Him. He too is speaking. While He is speaking, how can you not listen to Him, or talk? Listen to the Quran, He says. Now, you prayed in the mosque. Your imam began reciting the Quran.

You have things to do as well.

You will listen to the Quran until at least three verses. You will sit and listen until he has recited three verses. Then you have shown your respect. Then you go about your business. In this case we must be silent and listen as if Allah Almighty were before us, speaking to us. That is how we will understand this. Yes.

While listening to Allah's word we cannot be careless. We cannot talk with someone else. If you have something to say, talk as you like after the Quran is over. That is, after our Lord has finished speaking with you, talk as you like. While the Quran is recited, while He speaks, in a perception (?) like this: you don't take Allah Almighty's speech into account. You yourself, carelessly, are talking with someone else. You fall into that state. Yes.

Yes, guest.

Something else you want to say: Surah Al-Baqarah. If you don't ask either, no one will ask.

151; 138, 139 151, which page? Which verse? 151. 151.

Which page should I be on? 151. Surah Al-Baqarah, 151. Okay. Okay, done. Okay.

Surah Al-Baqarah. I opened verse 151. I opened the page. 151. "Just as We sent you a messenger from among you," it says. Do you know what this is? Whatever you are, We sent you a prophet of your own kind, He says. From among you, He says. Whatever you are. For example, to the angels He sends a prophet of light. Four great ones; they have their prophets. They have their great ones. Who are they? Gabriel, Azrael, Michael, Israfil. These are the four great ones of the angels. And we have prophets. Allah Almighty's messengers. From among ourselves. What did I say? He sent prophets from among you. "He recites Our verses to you," it says.

The verses. "He purifies you from sins." Look, I said earlier, remember? Is it up to you whether I go uncovered, she said. "He protects you from sins," it says; by telling us, he protects both himself and us from sin. Well, I tell you, if a thousand years here are like one day of the hereafter, and we live a life here of, say, 60 or 70 years, if you live a life like an hour, an hour and a half, is it worth it? To suffer the grief and the pain of an eternal, endless life, and in the end, after burning many thousand years, to remain as logs of fire, is it worth it? Deifying one's nafs, becoming Satan's plaything, following the cursed Satan who rebelled against Allah: does that befit a human being?

"Just as We sent you a messenger. He recites Our verses to you," it says. "He purifies you from sins. He teaches you the Book." He makes known what you did not know, the rulings of halal and haram. What are halal and haram? Haram, as Allah Almighty made known to us: animals not slaughtered in Allah's name. They slaughter in the name of their idols, you know. You don't eat that. You don't eat carrion. You don't eat blood. You may not eat pork. But since Allah is full of mercy and compassion, if you have come to the point of death and can find nothing, nothing at all, and the moment of death has come upon you, you may eat of these without regarding them as halal.

Until you are out of it (?). Yes.

From among you if He says "We sent a messenger", in general a prophet came from among us; and if He says prophets: "from among you We sent a prophet", now, if He said "We sent prophets from among you", the prophets among you, many. From among you, from among me: "We sent a prophet". "We sent prophets." Yet (?) He sent us one prophet. There: from among you. We are Muslims. One prophet came. With Jesus too, He sent a Gospel from among them. "We sent a prophet from among you." Of course. Yes.

"We sent a prophet from among you," it says. From among you. Yes. Whichever nation you belong to, He sends you one prophet. But sometimes that one prophet is not enough. Then Surah Al Imran, verse 81 comes into play. Look what it says. Verse 81.

"When Allah took from the prophets: after I give you the Book and wisdom, when a messenger comes confirming what is with you, you will surely help him." He says it to his nation. "Do you affirm this? Have you taken on My covenant?" He says. Now what does it say? After giving wisdom, when a messenger comes confirming what is with you: He had sent one prophet, and in addition He sends one more prophet. When a prophet comes confirming what is with you, look, the Book and wisdom, look. "When Allah took from the prophets: after I give you the Book and wisdom," that is, He sends him to his people, sends the Book and wisdom.

When a prophet comes confirming what is with you, what I gave you, when another prophet comes confirming it, you will surely help him. To all of them: you will help the one who comes, too. To some, two prophets. For example, Moses and Aaron. Like that. "He gave me my brother as a helper too." We accepted them, it says; that is, these toward one another, to the prophets; for example, while John (?), Jesus comes, and when told, John, someone who speaks like you has come, my namesake has come, says John. So when a prophet comes confirming what is with you, will you surely help him? That is, will you confirm him?

Yes. Yes. Let's see if there's another question here. There is. Sir, peace be upon you. Surah Al-Baqarah, verse 24. In the verse it says: "Then beware of the fire whose fuel is people and stones." Sir, by the stones here, is it people who have become the logs of Hell that is meant? No. What does it say here? Look. "Whose fuel is people and stones," it says. Today there is coal, isn't there? Just like stone. Like that. For example, here it only says this: stones. Within these stones there are gases too; gases form from compression. Allah Almighty stated the main origin here.

That main origin, from various stones, or from the gases within them, from compression, from the gases that come out: He states its basic substance.

Of that flame, of that fire, He says, part of it, He says, people will be kindled, He says. "Then beware of the fire whose fuel is people and stones," it says. Its fuel is people and stones.

Fire. The fuel of the fire. They will feed the fire.

After burning many thousand years, He says, they will remain as logs of fire, He says. Now here there is a very great knowledge, and in this knowledge many gaps our minds cannot grasp, there are gaps, but here, when He says they will remain as logs of Hell, as logs of fire, first of all a person thinks like this. When this person burns, doesn't he? His skin melts away.

A bone remains, that is. That bone too melts in a greater fire.

Now, quite apart from this, there is a meaning here.

First of all, there is no body in Hell. No outward body. What is there? Spirit, nafs and life. Our essence is spirit, nafs and life.

Our body, our outward body, was (?) twice, died twice too. In the hereafter it will be raised again, and after the testimony is over it will die. Allah Almighty says to our spirit: you will taste no pain of death other than the first death. There are many meanings here, but I'll put it briefly now. So our first creation is spirit, nafs and life. "They ask you about the spirit. Say: of it you have been given only a little knowledge." Now, relying on this little knowledge, I imagine it like this, and it must be so. However much a person burns in flames in Hell, only the skin burns in flames. When the skin burns, the nerve layers beneath it, the nerves, suffer pain. Think of it like this.

Think of the skin as marble. Marble. On top of the marble, pour kerosene, petrol, pour it. Make a pool of it there. That is, when it burns, it will catch fire. I set it alight. When you set it alight, it cannot burn the marble. But it heats the marble, because it is burning on top of it. When the marble heats up, if you put your hand under the marble with a thin layer of skin, what does it do? It pinches. That is how the nerve layers there suffer the pain. But your skin in that fire turns pitch black. How does he know? Allah said it in His verse too. Your skin, He says, cracks like parched earth, He says.

Yes. The skin turns jet black. As for me, this: in Hell, a guardian (?) taking a person and into that thing of Hell, like the mouths of two tunnels, inside it powder-pink fire, putting him in there and taking him out after five or six seconds, and when the man lies face down like this, he is pitch black, jet black, lying face down like this. Count five or six seconds, and the skin begins to crack. Just like parched earth. When white skin starts to appear beneath, he begins to moan. After he moans, he is put in again, taken out. Again he takes him, holds him, puts him back inside. It goes on like this, Allah protect us.

Now, it means that in that thing, a thin layer, take it as marble. If you burn fire on it, a strong fire, that marble cracks too. It cracks too. Whatever kind of skin this skin is, that is how it turns black. When a new skin comes out, just like a snake shedding its skin, the cracked skin on top falls off. A brand-new skin goes back inside. After all, this world is a likeness and shadow of the hereafter. So it continues, this pain. And finally, Allah Almighty's punishment given to them has a time too. Then, after burning many thousand years, He says, they will become logs of fire, they will remain, He says. That is, they will not feel or taste.

From then on they will keep burning, but without dying. Not feeling, not tasting. If logs of fire burn, do they feel anything? Because there are no nerves in them. So Allah Almighty will take away their nerve senses; not feeling and not tasting, they will remain as logs of fire, like that. When I explain it this way, since a person can't grasp it, look, he says, this, this, he says, it's like this, Allah had mercy, he says, these nerves, that is, He took the nerve senses, not feeling and not tasting, I understood, he doesn't understand. Allah Almighty also has justice. He has a crime as well. Against that crime there is eternity.

Eternity: yes, that is His word that He will not save him from there. But pain also has its recompense. That is it: after burning many thousand years, by the thousand years of that place, they will become without feeling and taste, we said. This says they will be without feeling and taste. So the mind grasps it (?). In a log of fire, in a log, do you sense any nerve? When wood burns, what happens? Does it feel pain? No. And if a person had no nerves, would he feel pain? Do they give you morphine? They cut you, they slice you. Do you feel pain? For a person to understand the words of the one in front of him, he must first ask him a question. If the person cannot explain it in the question, then you may insult him as much as you like. You may say he made it up as he pleased.

It is clear from (?). They will remain as logs of fire, says Allah Almighty. What is a log? If a tree log burns, does the log feel any pain? No. That is how it is.

Yes.

Yes. When we say log, He does not mean there only, sir, the people burning in Hell as logs of Hell. "Its fuel is people and stones," He says.

"Beware of the fire whose fuel is people and stones." For example, there are flint stones, aren't there? They burn, they ignite.

There is coal, it burns. From their compression there are gases, they burn. (?) He states it as an origin at the start. Allah Almighty states the origin of some things.

Let's see if there's another. If there is, let's answer.

Sir, peace be upon you, Surah Al-Baqarah 24. We read that verse. There's nothing else.

Do you have one? Surah Muhammad. Surah Muhammad. 500? 506. 506.

Sir.

Which page? 5 and 6 are counted, but they say 10; this is a wrongly rendered verse. What does it say? "This is because Allah is the protector of those who believe," it says. "Because Allah is the protector of those who believe; as for the disbelievers, they have no protector," it says.

Now what are you asking here?

That is, here there are now many different meanings.

First let's read it from above and see which one he wants. Which one does it say? "As for those who disbelieve, their lot is ruin. Allah has rendered their deeds void," it says. This too: He will render void. It should not say "has rendered void" but "will render void". As long as they continue in that state, He will render them void. "That is because they disliked what Allah sent down. So Allah has rendered their deeds void," it says. It always speaks ahead of time like this. Whereas it is "will render void". Here. "Have they not travelled in the land and seen what the end of those before them was?

Allah destroyed them. And for the disbelievers there is the like of it," it says. Right. Here it says: "This is because Allah is the protector of those who believe." Now Allah Almighty, according to this verse, to the world, He says, He sent one percent of His mercy. In the hereafter ninety-nine percent, He says. I set it aside for Myself, for judging My servants, He says. Look how beautiful. The helper of those who believe. In the hereafter (?) Allah Almighty, to His servants close to Him, will give the station of intercession. He will give the right of intercession for 7 up to 70 people. The helper of those who believe, it says.

Sir, "this is because Allah is the helper of those who believe." As for the disbelievers, as long as they continue in that state, they have no helpers. Helpers. Because, for the people from whom Allah Almighty has withdrawn His mercy, even prophets will not go against Allah's command and help those people. So they will remain there with no one, alone. With no one means Allah too will distance Himself from them and give them their punishment. And then He will leave them like that forever. Yes.

No. Look what I'm saying, listen well. For the people from whom Allah has cut off His mercy, even the prophets will not be helpers. Leave aside (?), even the prophets will not be helpers. Because when Allah withdraws His mercy, which person, which prophet could go against Allah's mercy and show this one mercy? What does showing mercy mean? It means saving him with one's compassion. Well, the mercy is withdrawn, the punishment is given, and he is there forever. Allah says it once. Once it has come out of His mouth, that is it (?). No one can change a penny of it. Because there He has no namesake, no equal, no peer, Allah Almighty.

The word He has uttered is final.

Will the man next to you try to make Him show mercy, as in the world? Allah Almighty has no need of such people. He says it once. Because no created being can be as just as Allah, and no created being can know a person's feelings as Allah does. That is why Allah says it once.

Seven.

"O you who believe, if you help Allah, Allah's religion, He will help you and not let your feet slip," it says. Why is that right? If you help Allah's religion, that is, know Allah as Lord, do not fall short in respect to Him, pray your prayers, take care with halal and haram, He will not let your feet slip. What does He do? As long as you go on like this, He opens your spiritual sight, shows you some realms inwardly. He fills you with zeal. In that zeal you continue all the more in obedience to Allah's servants (?) and to Allah. And as long as you continue, Allah shows you what is higher still.

Here He raises you to nafs-i mulhima, to the door of wonders (karamat). From there He raises you up to nafs-i mutmainna, to the divine manifestations. Above that, He raises you to nafs-i radiya. Allah Himself raises you. Then every 100 years a Qutb al-A'zam, every 200 years a Qutb al-A'zam. (?) come forth. That is how (?) come forth. Yes. He will not let them slip, that's it. When it is said, if you help Him like this.

12, then. "Surely Allah admits those who believe and do good deeds into gardens beneath which rivers flow. As for those who disbelieve, they enjoy the world. They eat as cattle eat; their abode is the Fire." Yes. And it says it well. If you do what Allah says, you eat lawful provision, and Allah provides for you. If you prove to Allah that you are His servant, then, since Allah invites people to His servanthood, will He cast you out of His servanthood? He invites; come, He says. "Who is more true to his word than Allah?" Look, in the verse. Who is more true to his word than Allah? So, since Allah Almighty calls you to Himself, when you too fulfil Allah Almighty's command, what does He say?

He will place you there, in gardens beneath which rivers flow. But if you step outside Allah's command, eat and drink and are ungrateful, you betray Allah, and besides, outside His command, you follow Satan. You run after a cursed Satan. "Aduvvallahi ve aduvveküm": your enemy, and those hostile to Allah; if you befriend them, then: though I created you, though I gave you so much provision, you betray Me, you do not recognise Me as Lord, you run after an enemy I call cursed; today your place is the Fire. The same verse. As long as you live, as long as I live, to the end of my life, until proving what kind of person I am, doesn't one benefit from the world?

"They," He says. "In the lifespan I gave them, so they can prove what kind of people they are, I will give them their provision. They will benefit from the world," I say. "They will benefit from what I gave, but they will also deny Me. And I (?) test them through these means."

Yes. Let me look once more, if anyone is there. Otherwise I'll end my lesson here. Let's see, is there anyone?

There is. Peace be upon you, sir. So in Paradise, will we be given a body of light? Is that right? I've understood. I haven't understood it right. Not a body of light; a body of spirit will be given. Because spirit, nafs and life are one. Light belongs to the angels (?). They were created from light. We, from a part of our Lord's spirit, were created. That is our true being. Guest. Not light. We were not created from light. We were created from Allah Almighty's spirit. Because look what it says now. "When I breathe into Adam of My spirit, prostrate," He says.

So He did not give His spirit. He gave of His spirit. Yes. As we always say, this is our true being: spirit, our nafs and life. Without our nafs we could not taste, could not enjoy anything. Without life we could not be alive at all. And the spirit is our body. But what kind of body, Allah knows best. We don't know what kind of being. Because very little knowledge about it has been given to us. Yes.

Stay well, may Allah keep you. Lillahi Teala'l-Fatiha.

Me those listening here, at the internet, those listening: I have a request of them. Let them search through the books, search through the verses, read them, look, and however hard a question there is, please let them ask it. Whether from the verses, or some venerable scholars; they have written books. Like Abdulqadir Gilani, like Imam Rabbani, like Muhyiddin ibn Arabi, there are Sufi books like that. Read the places in them you don't understand. However hard a question there is, I repeat, however hard a question there is, ask me. No one will give you this much authority. "Ah Hodja, as long as you don't explain what we asked, you can go on as much as you like": if you are taken by such a notion, I will explain it to you, confirming verses with verses as I explain.

Stay well. May Allah keep you.

Yes.

(?) a stone on our (?)'s grave, he says.

Yes. (?) Yes. Come on, children. We will prostrate. Bismillah.

May Allah keep you. If you don't do 7 more, you won't do two more (?). Yes. Come on, now you too. Then me; I'm very serious. I'll get up. Terrible. Terrible. And always (?) to the back. Come on. Come on. Always with you (?).