Talk of 16 September 2025

Yes, of "man is mine", I can give an explanation of a knot. Oh, this one isn't working either. This one has locked up too. Good grief! Look, it works together, see, now that I told you it's doing the thing. Peace be upon you. Good evening. The call to prayer has been made here. We'll pray our prayer and then start our lesson.

You've been waiting for us a long time, forgive us. Please forgive us.

The call to prayer will probably be made now, it's being made, it's being made, come on, let's see, gentlemen, line up. Bismillahirrahmanirrahim

Stay in Allah's care. Stay in Allah's care. Allahu Ekber

Allahu Ekber Allahu Ekber Seyyallahu ve Muhammeden Allahu Ekber Allahu Ekber

Stay in Allah's care.

Stay in Allah's care.

Give honour to Allah. Give honour to Allah.

Allahümme salli ve sellem es-selamu aleyhi ve sellem es-selamu aleyhi ve sellem es-selamu aleyhi ve sellem es-selamu aleyhi ve sellem es-selam. Thanks be to Allah. Stay in Allah's care.

Al-Fatiha.

It has started again. Yes.

Peace be upon you.

When will he see it ahead and start.

There's a question here. We haven't explained that one, have we? Our Lord: "Man is mine, I am the secret of man." Could you explain it, sir? Did we explain that one? When did we explain it? We last explained it in the previous lesson. So what did He mean? He said "secret". He said "secret".

Didn't we say anything else?

I'm saying it in a short sense. Secret.

What does it say? "Man is mine, I am the secret of man." "Man is mine, I am the secret of man," it says.

Yes. If you explained it, explain it the way I explained it to you. Do you know? Did you explain it?

Not a sound from anyone. He forgot.

Allah Almighty is the owner of every secret.

When He says "Man is My secret," He gave us a part of His spirit.

He gave a part of His spirit, but He says man is of My secret. But the secret in that spirit He gave is again known by Allah. That secret is closed to us. Because Allah Almighty has limited the mind. So He says: "Man is My secret, I am the secret of man." Yes. "Man is mine, I am the secret of man." Because He gave a part of My spirit. How did He create him, us? How did He make us?

There are many secrets here. The creation of man, all the organs working in harmony with each other. And someone had asked a question. It says the believer: if he cannot share the state of a believer, his faith has not been perfected. What does this mean? If a believer cannot feel the pain of a believer, cannot feel his joy, if he does not feel the pain he feels, it means his faith has not been perfected. If he cannot share the pain a person suffers or the torment he suffers, or the joy of a person, if he cannot feel it, then his faith has not been perfected either. Yes.

A believer is one who, when someone tells him something, when he tells him his state and condition, when he presents a need, even if that believer has nothing in his hand to help him with, if he cannot feel the same feeling as him, his faith has not been perfected either. Yes. A believer has risen to the tranquil nafs. A person who has become aware of the divine manifestations. Here too Allah Almighty gave man a part of His spirit. There are many secrets in that spirit. We cannot solve those secrets. We cannot know them. And man is My secret. True. We are the secret of Allah Almighty. How did We create you? Can we know it?

No. He says, "Man is mine, I am the secret of man." True, because He created us. So in both senses Allah Almighty says: I gave man, from My creation, a part of My spirit, but I limited his mind.

He opened his mind to him in a way that he can govern himself and prove what kind of person he is. Outside of that he is not aware of the secret of creation. So in man there is a secret, but he is not aware of that secret. Because in him there is a part from his Lord. Yes.

Here Taha, a guest, says: Peace be upon you, sir. Surah Maryam, verse 36, could you explain it? Had we explained these? No, these again. Let's see. Surah Maryam, verse 36. Sir, Surah Maryam, Surah Al-Kahf, Al-Anbiya, An-Nur, it's probably further back. Maryam is behind us. Page 306. Which one? 306. 306. page. I've already opened it there anyway. Which one in Surah Maryam does he say? 36. Verse 36. Verse 36. Jesus also said this:

Surely Allah is my Lord and your Lord.

Now he spoke truly. Because this addresses people.

If you ask me, God forbid, it's not criticising the verse. I'm saying my own feeling.

Allah is my Lord and also the Lord of the worlds. Not only of man. Yes. Jesus also said this: Surely Allah is my Lord and your Lord. So serve Him. This is the straight path. Of course. Now here it is right, because it addresses people. Because it addresses man.

In this case, by the word I just said, I mean, when I say, in my own understanding, the Lord of the worlds, that there is no other god but Him, that every soul will taste death and finally be returned to the Day of Reckoning, we will migrate to the realm of the hereafter. This place is a temporary place of testing. It does not befit man to be deceived by it and forget Allah. Even Satan knows that Allah is Allah, but because he is Allah's enemy, he wants to sit in the way of the people Allah loves dearly, lead them astray and make them follow him. So although man was created so honourable, Allah Almighty gave him a part of His spirit and made man resemble His own being, His essence, yet man is deceived by this temporary world and rebels against Allah.

That's why a person in his right mind will ask himself what kind of being he is. If a person doesn't ask himself about himself, he cannot understand what he is, where he came from, where he will go and what will become of him. Nothing comes into being out of nowhere. Everything has a creator. So when we say creating, the word creating belongs to Allah alone. People cannot create anything. To belittle this word of creating, Allah Almighty's word of creating, they say people created things too. Man cannot create anything. Man can only, out of created things and materials, perhaps make beautiful works of art, or make wonders, but this is not creating, it is invention; following what his own mind shows him, man has poured out his art, and this shows the ability Allah has given man. That's why, belittling Allah with the word creating, saying people created, belittling Allah today, people run around as far as their own minds go, sir, not thinking of their hereafter, deceived by the pleasures of this temporary world, by Satan's temptation and the desires of the nafs, craving the wishes of the world, they spend their life idly, just as one spends it in idle chatter.

A person who does not think of the end is a fool. When a person is young he eats dry bread too, he sleeps on stone and on earth too. But old age is not like that. In youth a person must work and prepare for his old age so that he can be comfortable. So we too, to be comfortable in the realm of the hereafter, must listen to our Lord's command and live within His command. Otherwise, even if you live in palaces of gold and dwell in mansions of emerald, it's all empty. In the end you'll leave it all with death and go into the presence of the Owner who created these worlds. That's why, to Allah Almighty, in his appeal Jesus says: O Lord, after me You were witness over them.

I did not tell them, sir, that I am a son. I did not say Allah is two or three. You too are my witness, he says. So in the world too, Jesus proves this with these words. What does he say? Allah is our Lord and your Lord. Yes. So worship Allah so that you may be saved.

I always remind myself that I am a guest in the house of a friend of mine, someone who loves me very much. A guest. Sooner or later I'll leave this home, the host's home, one day. So I must run the host's home the way he wants, by his laws, win his approval and then leave. Otherwise, if I ruin this home and leave, then when I go before that host who loves me so much, the host who, sir, entrusted me with his home, I'll be ashamed. That's why everyone is a guest in this world; he must know Allah, he must know his Creator, and behave accordingly. Yes, let's see if there's another question.

We explained verse 6 of Surah Maryam.

Peace be upon you, it says, we'll pray the evening prayer here. Again Bayramiye says: Peace be upon you, sir. Blessed, from the pre-eternal, of the Ummah, sir. My question is page 280, Surah An-Nahl, verses 123-124, could you explain them, it says. Page 280. Let's open it. 123-124. 280.

123-124 Then We revealed to you: follow the religion of Abraham. He was not of the polytheists.

Now if we take it from a bit earlier, it will be understood better. If we take something from the middle, it becomes a half-baked thing. If we take one from above, it'll be better. Now Abraham was truly a leader turned to the Truth, obedient to Allah, so he was. He was not of those who associate partners with Allah. So in this case Abraham (peace be upon him) is a Hanif. The meaning of Hanif is one who never believes in anyone but Allah, who believes only in Allah, who has known his Lord since childhood. That's what Hanif means.

Now there's a verse that is explained wrongly, let's read that too. Let's come to it like that. Verse 121. He was grateful for Allah's blessings. Because Allah had chosen him and guided him to the straight path. Now here there is no "chosen". Allah chooses no one. He was created as a prophet in creation. From the spirit of the Prophet, as many prophets and messengers as would come to the world, Allah Almighty created them and made a covenant with them. Surah Al Imran, verse 81. Let me see what it says. Let's look there now.

Sir.

Al Imran. So Allah, of the prophets: after I have given you the Book and wisdom, when a prophet comes confirming what is with you, you will surely help him, it says. So these are the ones created first as prophets.

Do you affirm this? Do you take on this covenant of Mine? People have not been created yet. Allah Almighty is still speaking only with the Prophet and these prophets created from his spirit. People have not been created. Do you take on this covenant of Mine? When He said that, they answered: we affirm. Thereupon Allah said: then bear witness. And I am with you among the witnesses. So, Allah Almighty, the prophets. Otherwise He chose no one. They are the first created. That's why the prophets say: I am the first of those in Islam. And from their spirits the spirits of their peoples were created.

Here the word "chose" is about Allah's attributes. Isn't it? In the footnotes we explain these very well. These are explained. Those words "chose" are explained very well. How Allah is given attributes, that is explained. Now we've broken this one. Let's open 280. 246 256 262 280 Now it comes: We gave him goodness in the world. And surely in the hereafter he is among the righteous, it says. For Abraham (peace be upon him), this too is a verse explained wrongly; there are many of them. They need a lot of sorting out. What does it say? We gave him goodness in the world. And surely in the hereafter he is among the righteous.

A person receives either reward or sin according to the deeds he has done. Because with the rewards and sins we have done by our own will, on the Day of Judgment, in the presence of Allah Almighty, at the Great Court, Allah Almighty will judge us by our rewards and our sins. So every person, by the deeds he has done himself, in Allah's presence, in our Lord's presence, either receives good treatment, or, if he rebelled against Allah, the second, evil path, which He calls an evil resting place, he attains Hell. Here Allah Almighty speaks of Abraham's goodness. Otherwise He did not give him goodness.

He himself received that goodness from his Lord. Because the giver is Allah. Now here they play with words. They say the giver is Allah. Fine, but he received this goodness from Him too. Who gave it? Allah gave it, it says. Allah gave it. Allah gave it, but Allah did not give it by choosing the servant. Allah gave him that goodness according to the servant's deeds. It doesn't take those deeds into account. Allah gave it to him, it says. Of course Allah will give. Why did we come to the world? For the test. If we do good, we'll receive good from Allah. If we do evil, we'll do evil. I mean, we'll receive our punishment. If we do good, Allah will give us goodness in return for our good. Well now, if I do evil, will Allah give me goodness?

They've done this with these word games. They've dragged it into the words of Zionism. We'll sort these out, but there are so many, which one will you sort out? This is how it turns out.

Then We revealed to you: follow the religion of Abraham, he was not of the polytheists, it says. Now if you ask Muslims, if they're asked whose religion are you of, I am of the religion of Abraham. If asked whose Ummah are you of, of the Ummah of the Prophet Muhammad (peace be upon him). As a religion we are of the Ummah of Abraham. There's the verse. Yes. Here they confirm, it says. That's probably what our child wanted to tell us anyway.

Sir, which one does he say? 123. Yes. Then We revealed to you: follow the religion of Abraham. He was not of the polytheists. The Sabbath was only made obligatory for those who disagreed about it.

On the Day of Judgment your Lord will surely judge between them concerning what they disagreed about. The Sabbath people too: for the Jews, the Israelites, Allah Almighty puts a ban on fishing in the sea. You may fish all week. Only on Saturday you will not fish. This is Allah's law. All week you may fish. All week there's not a single fish in the sea. On Saturday the sea fills with fish. Allah Almighty put the people to the test with this. They are being tested. Satan, in human form, in one report, or among themselves, that is unknown, says: build a breakwater. The fish, he says, when they enter the breakwater on Saturday, close it off; fish...

don't fish on Saturday, fish from there on the other days, he says. This idea pleases them, and they start building a breakwater.

Their priests and their rabbis tell them: what you're doing is evil. Don't do this. Allah will send you a calamity, they say. They don't believe their rabbis. They keep at the breakwater. Every week their rabbis come down and advise them. And the rabbis build a wall between themselves and them. They ask the rabbis: why are you building a wall? If Allah sends you a calamity, they say, let it not reach us, let us be free of you. Thereupon they finish the breakwater. Sir, on Saturday, when the pool is full of fish, they close it, and they fish on the other days, not on Saturday. Allah Almighty turns their forms into monkeys.

What Doctor Darwin said, that man comes from the monkey, ends up proving this too. As you said, (?) turning into monkeys, turning man into a monkey. Thereupon, when their priests came to the town again to advise them, they see monkeys walking around the town. Tears flow from their eyes. They live three more days. They perish. That's what it says here. The Sabbath was only made obligatory for those who disagreed about it. On the Day of Judgment your Lord will surely judge between them concerning what they disagreed about. Yes. Tomorrow at the Resurrection Allah Almighty will call people to account for everything by the deeds they have done.

Yes. Is there another question? Let's refresh this and see. Şükrüme İzgin says: Peace be upon you, dear Hodja. In religion, what is the most correct way to do istikhara, Hodja, it says. What's called istikhara. There is no "correct" istikhara prayer. The istikhara prayer is istikhara. You make the intention. You say: how shall I do this matter of mine, O Allah, show me this. Sir, in both rak'ahs one recites Al-Fatiha with Al-Ikhlas. He does it without speaking at all. That is the istikhara prayer. Allah Almighty shows him what will happen, in proportion to the person's wish. If he sees nothing, continue the istikhara prayer, says the Prophet.

The Prophet (peace be upon him) too would tell his companions: keep on with istikhara.

The noble Companions, in response to the Prophet's words, would go to sleep with istikhara every night. I was curious too; the Prophet would not tell a person to sleep with istikhara for nothing, so I too slept with istikhara a few times. You won't believe it, but I don't lie, I tell what I've seen. Allah Almighty, as if holding my hand, said: there's no showing you a dream. To me.

That's all. He shows what you will see. He said: no dream for you. As if holding my hand, He shows. Then why did the Prophet say it to his noble Companions? I understood he said it so they would practise istikhara.

The istikhara prayer is a very precious prayer. Yes. Şükrüme, as I said, you pray two rak'ahs. You turn to Allah Almighty with Al-Fatiha and Al-Ikhlas and go to sleep. If my Lord doesn't show you the first time, the second time; if not the second time, the third time. Yes.

There's a long text here. Probably from a guest, let's have a look at it. Peace be upon you, Hodja. About the creation of the prophets, this meaning comes to my heart. Is it right, I wonder? Before people made the covenant; not before the covenant, before they were created. Before people were created. It says here, before people made the covenant. At the gathering of Alast, people are divided into three groups.

Now let's read this again. We probably mixed it up from the start. About the creation of the prophets, this meaning comes to my heart. Before people made the covenant, yes, if this covenant comes upon the prophets like this, I mean, is it right, I wonder, it says. Before people were created, Allah Almighty, having first created the spirit of the Prophet, creates the spirits of the prophets from his spirit. There are no people yet. I mean, from the prophets, the people to be created from the spirits of those to come from the prophets' lines don't exist yet. Before Allah Almighty they are not yet divided into groups, when He makes the covenant with the prophets.

Yes.

Because they were long before, before people were created; the prophets aside, the prophets are human. The prophets are created from the spirit of the Prophet; there are no people yet. People are created from the spirits of their prophets. Before people are created, Allah Almighty makes a covenant with the prophets. Now let's continue and see. Before people made the covenant, at the gathering of Alast, people are divided into three groups. We've probably explained this. If you understood this, your feelings are more or less resolved. It says: about the creation, this meaning comes to my heart. Is it right, I wonder? Before people made the covenant, at the gathering of Alast, people are divided into three groups.

So here it's talking about the realm of Lahut. There Allah Almighty says: I am your Lord. So before that, the prophets were created. Before those three groups, He first speaks with them. After that He creates people from their spirits too. In the realm of Lahut they're all there. Then He says: I am your Lord. At the gathering of Alast, people are divided into three groups. Because Allah Almighty knows everything, before making the covenant with people, knowing who will become what, He divides them into three groups according to their ranks. The creation of the prophets' spirits seems to me similar to this. Let it not seem similar.

It's the same. He says, doesn't He, We know the secrets of your hearts; He knows all of them by their nearness to Allah Almighty. Allah Almighty gives that person goodness according to his nearness. Otherwise why doesn't He give goodness to everyone? Not everyone's rank is like that. Everyone has love and affection. Ask anyone, they love Allah very much. But when Allah is mentioned, tears come to one person's eyes. When Allah is mentioned, another's nose bone aches. When Allah is mentioned, another feels as if his eyes were pierced with a needle. When Allah is mentioned, another loses himself. He surrenders himself to Allah.

These are love, love. These come from a person's own feelings. Otherwise a person... Allah Almighty does not, by His own will, discriminate between people. We are all His servants. Those servants, those created ones, know their Creator. Now, the children of one father, the children of one mother, do they all know their mother and father with the same love? One loves so much that he hangs on their every word, hoping they'll ask him to do something.

Another says, my father will forgive me anyway, and goes off like that. Now are these two the same?

Allah Almighty is like that toward people too. He knows the secrets of their hearts. Man was divided into three groups. Because Allah Almighty knows everything, before making the covenant with people, knowing who will become what, He divides them into three groups according to their ranks. The creation of the prophets' spirits seems to me similar to this. Not "seems", it's the very same. Because Allah knows that among all the spirits He will create they will have the highest rank, He creates them first as prophets.

And makes a covenant with them, that's how I understand it. Because Allah knows that among all the spirits He will create they will have the highest rank, it says. Now when they were created, according to the person's own feeling, Allah Almighty knows what rank he is. He creates as many prophets as will come.

Then there would have been no need at all for the covenant, the way you put it. Each, within his own will, gives his love to Allah. Otherwise Allah does not adjust their love. Because Allah knows people's affection for Allah Almighty within their own love, whatever kind of knowledge that is, let's not say to the millimetre, like an even finer scale, He knows which of them loves Allah more. In that case He places their characters in them in that way. Otherwise Allah does not create them that way deliberately. When He separated those spirits from Himself, or when He separated them from the Prophet, He knows those spirits' love for Allah Almighty. That's why He says, We know the secrets of your hearts.

Sir, then your understanding in this way, what does it say: because He knows their rank will be the highest, He creates them first as prophets. After creating everyone, everyone He created, the prophets included. When they too are created, according to the degree of their love and affection for Allah Almighty, Allah Almighty gives them ranks. According to each one's own will. Otherwise, before being created, a person doesn't know what he is. Otherwise, before being created, he doesn't know what Allah Almighty is. For example, now, what is this like? In human seed, let me tell you, there are 70-80 million cells.

Does one or two of these cells know about itself? Take it out of it. 120 thousand, 200 thousand cells, they're unaware of themselves. But when it's fertilised, when it comes to itself, or when a spirit enters it, the spirit, that's when, with that spirit, to prove what kind of person it is, making known its love and affection to the one before it, that is its rank. I mean, this here isn't something easily understood, but this much is enough. Because here it's as if Allah Almighty separated the prophets deliberately. Whereas He was going to create people. But first a father is needed, I mean. To guide them.

Aren't the prophets called the fathers of their peoples? Aren't they called the elders of their peoples? From them He will create spirits. Such a person.

He... these people are still unaware of themselves. Let's say within that spirit a part is in that spirit, millions, perhaps billions of spirits. In the spirit of the Prophet. We'll call them billions of cells. Cells. When that cell, sir, turns into human form, He addresses that cell, you see. 80 thousand, I mean, 124 thousand prophets. As many as He will create, that many. He creates them first, draws them out, takes them from there. When He created them, He asks them. And according to their love too, Allah Almighty gives them their ranks. That is justice anyway.

Let's see if there's another question.

It says: I understand, Hodja, may Allah be pleased with you. May Allah be pleased with all of us.

Do you have any questions?

Give me that computer, there's a question there. The time has come too, well, we have a little time. There are questions on the computer. Give it here, let me see.

Come on, come on, take them all from there. Take them all out. Remove that too, let's take it. Give it to me.

Its sleeve will be the white sleeve there.

Which one? The question's on this. Oh, the question's on this one? Which one of these is right? I've got it. Right.

I got the mouse right too. Look now, what nice questions they ask. Let's sit and chat a little. Let's hold the ones here a little. Let's put the pillow over. We'll send it full by morning. Yes.

I mean, wonderful questions.

Look here, what does it say now, it asks: most people, when they pray, think they'll change destiny. Within the framework you described, where does prayer stand in destiny, it asks. What a nice question: where does prayer stand in destiny? Does prayer bring destiny about, or within destiny does it show the servant turning to Allah, it asks.

Now, prayer, where is it in destiny, it asks. Prayer within destiny itself, what does it say? Allah Almighty: if not for your prayer, what would We do with you? Now, since we will pray to Allah, does prayer change destiny, it asks. It doesn't change it. But is there prayer that isn't accepted? There's no prayer that isn't accepted. And it doesn't change destiny.

If your prayer is within destiny, it will come to you. If your prayer is within destiny, that prayer will come to you, it will happen. If your prayer is outside your destiny, then, to Allah Almighty, if you were patient in proportion to the prayer, in the realm of the hereafter you'll have many rewards. Then, for those rewards: you asked for this in the world, but it would not have been good for you. We didn't give you this. It would have taken you outside your destiny. You wouldn't have been able to prove what kind of person you are. Today, for your patience in this, these rewards are yours, He says.

So there is no prayer that isn't accepted. It is accepted. If the prayer you made is within your destiny, you reach it as soon as possible. I mean, you receive it. You say: praise be, Allah Almighty accepted my prayer. If it doesn't happen, did Allah deny your prayer? I mean, did He not accept it? What does it say? There's no prayer that isn't accepted. He still accepts it. Just ask Allah. You ask. And Allah Almighty gives it to you. Put something under this, will you. I'm not showing this. Let's put something like this. Read, like this, put that book, it seems a bit small, look, put this one, yes.

All right? If it's too much we'll take it down, let it stay like this. Okay. This one. Now the person says to me: may Allah be pleased with you. You've clarified a very important distinction. In my earlier words I really brought the realm of Lahut and Surah Al-A'raf 7-72, the covenant, close to each other. As you say, the two are separate stages, it says. This is what it asks. It keeps calling the covenant the realm of Lahut. The covenant. Whereas the realm of Lahut, in the realm of Lahut, Allah Almighty only says: We are your Lord. I am your Lord, He says. A covenant takes place there. I said covenant, I mean. A division into three groups takes place.

Within these three groups, after that, in verse 172 of Surah Al-A'raf, we make the covenant with Allah Almighty. Now the realm of Lahut is separate. And our covenant in verse 172 of Surah Al-A'raf is separate. Let's see what else it asks here. Question. Sunnah. Those who deny Allah in the realm of Lahut, at Alast, in Al-A'raf 172, in the destinies written for them, do they end up in denial? I mean, does someone who didn't know Allah in Lahut also choose denial at Alast? Or does another path open there, it asks. You know they're divided into three groups, in Surah Al-Waqi'ah: ve kuntum ezvâcen selâseh, all the pairs coming from one another, you are three, it says.

Fe ashâbu'l-meymeneti mâ ashâbu'l-meymeneh. Those on the right, glad tidings to you. Ve ashâbu'l-meş'emeti mâ ashâbu'l-meş'emeh. O those on the left, woe to you. Ve's-sâbikûne's-sâbikûn. Ulâike'l-mukarrabûn. Fî cennâti'n-naîm. A third group, the group of the foremost. There these three groups are separated. With their own characters, as to knowing or not knowing Allah Almighty, in verse 172 of Surah Al-A'raf they make the covenant one by one. All these people gave this covenant in some thousand years by the reckoning of worldly years. How long it took them, Allah knows best. In our journey, Allah Almighty makes us travel in short stages. For example, we don't know the realm of Lahut.

But it's been closed. In fact it existed. Then how long we stayed in the barzakh. That exists too. But we don't know. I mean, here we don't know. Sir, then we take it from there. According to verse 172 of Surah Al-A'raf, we make the covenant one by one. One by one. Yes. In that case, if people within those three groups chose kufr according to their own wish and desire, is he an idolater? Is he a Christian? Is he a Hebrew? They will worship other things. He knows all of them. He created those people's separateness. Their wills, I mean all those things in their spirits, He knows their desires. According to their own wish and desire, He places characters in them. So it's by the person's own will.

He goes again into a period of sleep, I mean to the barzakh. Whenever he is to come to the world, when the time comes, Allah Almighty sends him into the world. Whatever that person desired there, he wants it in the world. And Allah Almighty creates attributes. When that person does them, the attribute incurs sin. Incurring sin through the attributes, it's all finished in verse 172 of Surah Al-A'raf. They've deliberately closed this part. They haven't entered it in any way. Because the whole secret ends here. Because they don't know these, they say: if you go into this, you become a fatalist. If you talk about destiny, you become a Mu'tazilite.

If you become a Mu'tazilite, you become an unbeliever. Sir, but we're not talking about destiny, my dear. I can't know the destiny I'll live a moment from now, so how could I tell you about my destiny? But the events I live are within my destiny. But how destiny comes about, I don't know either. How do I know? In verse 172, Allah Almighty works my feelings there into me as characters. When I come to the world, within those characters, will I do good, will I do bad, when I'll do what, I cannot know. Allah has closed what's ahead of me. Allah, with the unseen. According to that unseen, within causes, within the causes that come before me, in this flow of time I live, whatever I live, whatever I wished for, that's what I live.

Because those are my feelings, I live intertwined with them. Whatever they are, they are my feelings. They are created for me. Allah Almighty creates them in a way you'll live, in the way you wished and wanted. If your life were in a way you didn't wish for, you'd leave this world anyway, I mean you'd commit suicide and go. Life would become poison to you. Everyone has a wish, a desire, follows a desire. Sir, one has some contentment, some sorrow, I mean, a life. It's always within his own wish, the characters Allah Almighty has given him. Like this. When the time comes, He sends the person to the world.

And when the time comes and that person wants these, Allah Almighty creates causes with them. And by carrying them out, the causes incur sin. Yes.

Now here Allah Almighty is (?). The covenant is separate.

Look what else they've asked us.

There's something here.

Here it talks about the ones before. The talk was after these, wasn't it? Is it too far up?

After this nothing happened, probably.

Look, there's a question here. You said everything was written in the Preserved Tablet. Not even a single atom changes. So what about our prayers and supplications? When a person prays... I've explained this. I've explained this. Now they're asking questions.

Look what it says: you said man had his own wish and desire written as destiny. Well, while living in the world, sometimes he repents and turns back. Is this turning back too a wish and desire written beforehand? Or is it a new awareness man gains in the world, it asks.

Everything has been written and finished in the realm of the hereafter. According to people's ranks, for example, Allah knows: this man will not believe at first. Their destinies are like that. That's his matter. He won't believe, but later he'll repent. He'll have a fine faith. And because He knows these, there are verses: Do not mock anyone. I mean, do not ridicule any person. It may be that that person is better than you, it says. Later he'll do a better deed, it says. Allah Almighty knows all of these within destiny. He has programmed all of them according to that person's wishes and desires, according to time.

That's why He says: there's not a single living being that will come until the Resurrection that I don't know what it will do. We can chat with you a little more.

It says: the subtle secret here is this: Satan's whispering is not a certain power. It's a weak guess. Here it goes along with the question. Now let me ask you one more deep question, it says. Go on, ask. If man, by his will, said yes to Allah and chose his Lord, what is the role of the nafs, as distinct from Satan, it asks. What is the role of the nafs, as distinct from Satan? I mean, what difference do you see between the nafs and Satan, it asks. What a nice question. Who will explain this to you? Whereas Satan is separate; the nafs is in man's spirit. Spirit, nafs and life are one. With the feelings of the nafs, man either gives himself to Allah or gives himself to the world.

That nafs is an enemy to man. Because spirit, nafs and life are one, man masters his own nafs. With his mind, for man has a mind. Sir, there is faith. There is Allah's inspiration. In that case, whatever a person is by his own mind, sir, if in his struggles he turns to the Truth, he finds the Truth. By his own will. Satan has no power over man at all. Allah Almighty says in the verse: Satan's temptation is foolish against My servant who knows Me. Yes. In this case man, by his own will, earlier, when Allah Almighty created him in the realm of Lahut, spirit, nafs (?). Because that nafs is created to desire, to eat, to drink, to protect itself.

All creatures have this. All creatures are made to protect themselves. All of them fear. They fear death. When another would eat it, it flees from animals. That's how the nafs is created. It will eat, drink, have intercourse, reproduce. I mean, and life will keep it alive. And the spirit is the commander of these. Yes. If the spirit falls under the command of the nafs, it is disgraced. But if that spirit, together with the mind, governs the nafs and takes it under its rule, then it becomes a vizier. And Satan tempts it. The temptation Satan gives, against My servant who knows Me, He says,

is void. In this case, after a person has understood this, what do we say? Because Satan is man's enemy, Allah Almighty... he says: I will sit in the way of the servants who come to You. I will turn the servants who come to You toward myself, he says. Allah Almighty says: take them all, I have given you those sides. And Allah Almighty knows that Satan did not say this knowingly. He did not say it knowingly, He says. What does it say? Surah Saba, verse 20. Which page? Look, let me see what it says to me now. Surah Saba, right here, now I'll read it to you. Yes. Surahs, Saba, Surah, here, Saba, here, verse 20. By oath, it says. Look, by oath. Iblis proved his guess about them true, it says. I mean, he didn't say this knowingly.

Because Satan, Iblis, is unaware of the future. He guessed this, it says. That guess came true, it says. Because among those people there were those who denied Me, it says. But he didn't know this, it says. Satan didn't know this. He guessed it, it says. So: by oath, Iblis proved his guess about them true. All except the believers followed him, it says. Now Satan's whispering, to the servant who knows Allah, is foolish.

Here anyway, all except the believers followed him. Here too the distinction is very clear. Servants who know their Lord, who gave Him their word, who said yes, You are our Lord, do not follow Satan's guess. Or even if some do follow, as you said, they repent and return to Allah again, it says. What a nice thing, it says. Look, they understand well too.

The subtle secret here is this, it says. Now they understand well. That's why, in fact, Satan's guess is a trap for those who don't know Allah. Yes.

For those who know Allah, it becomes a means of testing. Because the servant who knows, even if he falls, knows how to get up, see his mistake and turn to his Lord.

Look, to me, here they ask one more question: in your view, the role of the nafs, how does it differ from Satan, they ask. So is this of the nafs or of Satan, sir? I mean, you say Satan whispers. Well, how does the nafs work inside man? What does it do? Now the nafs is your enemy anyway. Satan works together with the nafs. What? If you know the verses well, you'll understand the trap he'll pull you into. According to what? According to Allah's verses. Because what does Allah Almighty say? People were in darkness. We sent them books with prophets to light their way. And how will I light my way? I'll light my way with Allah's verses.

By His command, I'll do what He says to do. And I won't do what Allah says not to do. So they tempt you toward not doing what Allah says to do. And your nafs loves this very much. Shall I give an example?

Let me give an example with a verse.

Let not Satan, it says, just as he stripped your father Adam and your mother Eve in Paradise, it says, and left them stark naked, strip you too and leave you stark naked, it says. We know Allah. But, captive to Satan through our nafs, we're very good at undressing too. Today morality is in a finished state. Yes. So how do we distinguish this? We distinguish it according to Allah's verses. The nafs followed Satan. It was your enemy too, after all. It took you away too. But if you know Allah, you master your nafs. And when he masters the nafs, Satan's temptation seems foolish to you. Because the nafs can no longer take you under its command.

But if you come under the command of the nafs, that's when the alarm bells ring. Yes. Children, let's end our lesson here. The night prayer is coming anyway. Stay well. Stay in Allah's care. Ve lillâhi teâlâ el-Fâtiha.