Talk of 23 September 2025

We write this there.

There's a place to write over there, right? Start the broadcast.

We probably hit the wrong spot again. No, Hodja, it's coming now.

Peace be upon you. It says send, doesn't it? Over here, click there, Hodja. First we write it there. I'll write it, Hodja.

Our lesson will begin after the prayer.

okay I sent it Bismillahirrahmanirrahim

Eşhedü enne Muhammeden Resulullah. Hayye ale's-salâh, hayye ale's-salâh. Hayye ale'l-felâh, hayye ale'l-felâh. Kad kâmeti's-salâh, kad kâmeti's- salâh. Allahu ekber, Allahu ekber. Lâ ilâhe illallah. Allahu ekber. Elhamdülillahi Lord of the worlds

Semiallahu limen hamideh. Allahu ekber, Allahu ekber, Allahu ekber, Allahu ekber.

Allahu ekber Allahu ekber

Allahu ekber Allahu ekber Bismillahirrahmanirrahim Allahu ekber

Allahu ekber. Allahu ekber. Allahu ekber.

Thanks be to Allah. Thanks be to Allah. May you be in Allah's care.

Let's see, are there any questions?

There are.

Bayramiye says: peace be upon you, sir, I respectfully kiss your blessed hands. May many kiss your hands. May Allah grant you a good, long life. My question: page 305, Surah Maryam, verses 19-21, 21. Could you explain these verses? From the nineteenth to the twenty-first verse. Yes.

Surah Maryam.

Yusuf, there, Yusuf, Maryam Surah.

The nineteenth verse. A wrongly explained verse. Wrongly explained. Look what it says. In the nineteenth verse. "The angel" — this is not an angel. "I am only a messenger of your Lord, to grant you a pure boy," he said. An angel cannot grant anyone a child.

If there is one single being who can grant a child, it is Allah. Just as He breathed of His spirit into Adam and said, together with the angels, to the accursed one too: prostrate. The angels prostrated. Maryam (?) was cursed. So this means an angel cannot breathe the spirit. That it is not an angel, as I say, and that the spirit was breathed by those people who call the spirit an angel, we confirm with this verse. The verse:

The creation of Jesus is like the creation of Adam, it says. to Adam, shaping the black clay mud from the world and breathing in the soul it was not an angel who breathed. Our Lord breathed it. And because that spirit is a part from our Lord, Allah Almighty had that part prostrated to. Prostrating to that part was prostrating to Allah. They could not understand. And here too, about Allah Almighty, they say Allah cannot be seen. Right? Open it. A wrongly explained verse. Sir, it must be Al-Ma'idah, I think. Al-An'am, Al-An'am. It must be Al-An'am. Al-Ma'idah.

Surah Al-An'am, Al-An'am, look at verse 103 of the Surah. Al-An'am Surah, look now, yes, verse 103: "Eyes cannot see Him," it says. Eyes cannot see Him. If eyes cannot see Him, did I make a covenant with an Allah I did not see? Whoever says whatever to me, I will not worship an Allah I have not seen. Hz. Ali says the same; he is my ancestor, I am a Sayyid.

Yet He sees the eyes — true, He sees all eyes, He is the one who knows things very well, who is aware of everything. Now then, if the eyes see Him, how would you see Allah Almighty how can you see it, it is an unseen world, ha, you may ask this question question, and I will give you the answer to that question right here. Look what it says: eyes cannot encompass Him, that is, seeing Him and saying "this is my Lord", they cannot comprehend Him. Go on. Eyes cannot encompass Him and know "this is my Lord". But He encompasses all eyes. That is, He encompasses all beings, contains them and sees them.

This is the correct meaning of the verse. Because in the address "Elestü bi-Rabbiküm" too we made a covenant with Allah Almighty, we saw Him. In fact, because they closed off the address "Elestü bi-Rabbiküm", verse 172 of Surah Al-A'raf, all the mistakes came from there. This is the backbone of the Quran. The backbone of the Quran. Verse 172 of Surah Al-A'raf. They deliberately had it closed off. If you open it up, they call you a Sufi. If you go a bit further than Sufism, they call you a fatalist. If you go a bit further in destiny, they say: Mu'tazilite, you are an unbeliever. Hey, do you even know what destiny is?

If you knew, you would not say these things. Destiny: whatever a person asked of Allah Almighty in the realm of the hereafter, our Lord wrote all of that wish for him as his destiny. But a person does not know what his destiny will do one second later while alive. Destiny does not know the future. Destiny knows the past. You say: it was my destiny, I lived through these things.

So, opening verse 172 does not mean opening up destiny. It is making a covenant with Allah Almighty, one to one. And seeing Him, too.

Yes. We first saw Him in the realm of Lahut. When He said "I am your Lord", we split into three groups there. Then, a second time, Allah Almighty, at a certain station of His, calls everyone, and one to one writes each one's desire and wish for them as their destiny. If people had known these places, they would not have fallen into these mistakes. So this place was deliberately closed off by a certain group, and the essence of the Quran was explained according to Zionism. There is nothing else to say. Because that it was interpreted on the basis of Zionism, we prove from this: You find me one fault in Allah in this Holy Quran and accuse me.

Always: Allah extinguished their light. Allah shut off their light, left them in darkness. Allah increased the discord of their hearts. Allah created Hell for many of mankind and jinn. Come on, it's a sin, man. These slanders against Allah are not right. It's astonishing. How can you write the Quran like this? How can you attribute things to Allah like this? So it means they based the explanation of the Quran on the foundation of a certain mindset (?). And they called this the essence of the Quran. The essence of the Quran: in a way that not an atom of harm comes in any way to Allah Almighty's justice, that whatever happens, the door of repentance is open, open until the soul reaches the throat, and that whatever someone does, when he turns back he will reach Allah Almighty's pardon and forgiveness — let us prove it to you with many verses.

Allah is Tawwab, He accepts repentance abundantly, it says. He accepts abundantly. "If We seized you right away for the mistakes you make, you would not find a single living being walking on earth," it says. Hey, how can you accuse Allah with such attributions? I seek forgiveness, astaghfirullah. It has been explained wrongly.

Look what it says. "Then they would revile Allah out of ignorance," it says. True, these parts are true. "Thus We have made each nation's deeds seem fair to them," it says. Where did You make it seem fair to each nation? Then why did You make their deeds seem fair to the unbelievers and make them unbelievers? Does Allah discriminate between His servants? So you have done away with Allah's justice (?).

And then I throw away (?) the Quran. Well, if you explain the Quran and instil it in these people this way, you judge these people's view of Allah.

Whereas I am telling you the correct explanation now.

Now look here, what does it say at the end? "In the end, their return is to their Lord. Then He will inform them of what they used to do," it says. What they did. This time it puts the blame on man. Look here. What they did. First Allah programs them this way. Then He says: you did it. Look at the situation. He throws the blame off Himself. Look, can Allah be like this?

Where was it? Which verse of Surah Al-An'am was that? 103. 19-21, yes. Yes. Important. It slipped out of sight. Now here we explain the correct version. Page 140, Hodja. What? 140. 140. Pardon, sir? 140. Yes. It's not 140 either.

When this thing closes, 19-21. This is 6. Um, Hodja, is it Surah Maryam, Hodja? This is Surah Maryam. Surah Maryam.

19-21, isn't it 305, Hodja?

Yes.

There.

20 we went past to 18. 19, Allah, Allah. Where did this go?

It says Surah Maryam 19, verse 21. 19, verse 21. Page 305. Verse 21. It's page 305, Hodja. 305.

Where did we go? Why did we go there? We went somewhere else, we were explaining. The topic probably went there. Yes, teacher. We changed to the topic of Al-An'am. He had said eyes cannot encompass Him and do such a thing. Eyes cannot... Not two people, not two people. Let one person speak. We explained this in a way that supports verse 100 (?) of Surah Al-An'am. Yes, supporting. Yes. Okay. I have headphones in my ears. When two people speak, I can't understand either of you. It's a pity, a waste of time too. Now: "The angel said: so it is. Your Lord said: this is easy for Me." Here too, look: "My Lord said, this is easy for Me.

For We will make him a sign for people and a mercy from Us," it says. What does "We will make him a mercy from Us" mean? "We will give him of Our spirit," it says.

"This is a matter decided and settled, done and over in eternity," it says. So, when people were created, verse 172 of Surah Al-A'raf, the backbone of the Quran: Allah Almighty made a covenant with people. According to their covenant, the world, this universe, until the Day of Judgement He programmed. All these lives are within a program until the Day of Judgement. So you cannot use the expression 'it is hoped that' for Allah either. Nor can you say about Allah that He sealed so-and-so's heart. Hodja, are you denying the verse? It says He sealed it. Well, He had it sealed. There is no god but Allah who could seal his heart to someone else.

Because the person insists on not knowing Allah (?), because he insists, what is this veil over his eyes? The veil of not seeing the truth. A plug in his ears, that is, not hearing the sounds of the truth, its words, and having his heart sealed too, the words "I won't turn back to you (?)". Those who live this way live denying Allah. And with the deeds they have done they are called to account in the realm of the hereafter. By what they themselves did. Allah Almighty only shows man the way. Yes. Now the correct version: they say angel, we say spirit. The spirit.

"So it is," it said. "My Lord said: this is easy for Me." Now here when it says Lord, the Creator also means Himself there. He also sends a part of His essence. Again Himself. If He is present and watching everywhere in the universe, if those present everywhere in the universe could see this — that is, if there were a seeing, so that "I am present and watching" meant a seeing everywhere, then it means everyone would see. If He appeared to her there too, this is not an angel. But Maryam does not know that this is Allah. She sees but does not know. That's it, in Surah Al-An'am, in Surah Al-Ma'idah — did we explain it in Al-An'am?

In Al-An'am. We explained it in verse 103. "Sees, cannot comprehend." This manifests anyway.

Now on every Night of Power, in Ramadan, it may not be on the 27th night, let's say on the Night of Power, it says seek it on an odd night after the 20th — the angels and the spirit descend, it says. Tenezzelü'l-melâiketü ve'r-rûhu. Where do they descend? The spirit comes too. The Lord does not leave the worlds He created empty.

Did Allah leave this world He created aimless, saying "do whatever you like"? did He leave this place so? Then why does He call us to account for what we did? One needs to know the verses and Allah very well.

What are we saying? The spirit, verse 19. One moment, my eyes are a bit impaired. Here sometimes tears come and I can't see. We've grown old now, we've reached 87-88 in age, it's to be expected. We're not like young people.

there is an impairment in his eyes. We had a lens put in one, the left side. On the right side there's a cataract too, but we manage.

Now I feel obliged to say it so that people don't misunderstand. Someone says: the Hodja Efendi is crying sometimes. Crying is something else. I am not crying. Tears come because I have trouble with my eyes. Yes.

"The spirit said: I am only a messenger of your Lord, to grant you a pure boy," it said. Look, it comes as a messenger to grant. And it breathes Jesus into Maryam, gives him. Hey, can an angel do this? Have you no knowledge at all?

An angel does not come to a woman.

We come to 20. "Maryam: no human hand has touched me. And I am not unchaste, so how can I have a child?" she said. She spoke truly. How could she have a child?

"The spirit said: so it is." That is: "My Lord said, this is easy for Me." Allah said it. He does not make Himself known to her. Because she would not comprehend. He did not make Himself known even to Moses. He appeared to him in the form of fire. But He made Himself known to the Prophet (peace be upon him). Where? At the Mi'raj. Outside the world. Only in the world, to the realm (?). He made Himself known at the Mi'raj. And He proves that He made Himself known with this verse: "At Sidrat al-Muntaha he saw Him once more in the form he first saw Him," it says. In the form of the first creation. He saw Him once more.

I too, when I first saw Him in the realm of Lahut, know the form in which He first created us. After that you cannot know. Because He constantly changes form. "However you know Me, I am the opposite of that, and the opposite of that, and the opposite of that," He says. What is the reason? "When I manifest Myself to people, if they describe Me in the form they saw Me, they will worship it" — so He constantly changes form. Yes.

Now we read verse 21, which is wrong. "The angel said: so it is. My Lord said: this is easy for Me. For We will make him a sign for people and a mercy from Us. This was a matter decided and settled, done and over in eternity." Again, because it says angel, we say it is wrong. "The spirit said: so it is." The rest is the same words. Here he could not distinguish between the spirit and the angel. And in this way there are many mistakes in the Holy Quran. I want to make this known personally. We had published footnotes, footnotes. We had written whether these were wrong or not, and by what they were wrong.

Now we are publishing a second set of footnotes. Although we explained the wrongly written ones, that is, what was written wrongly, with correct verses, we prove what we explained with verses. We prove the explained verses with verses. We will start this very soon too. And this book of the Quran, by the Diyanet presidents of earlier times, is a book written 100 years ago. When they said let's print a new one of it, in the Holy Quran they still have not printed, if they print it the way they know, in their own way, again they will explain the same meanings with somewhat different forms of the same verses, the same meanings. Because many people have written the Quran.

Kötü kişi (?). One said: Ahmet, come here. One said: come here, Ahmet. One said: Ahmet was coming to me, I said come here. One said: Ahmet was passing by there, I called him, I said come here. All of them, by various routes, without the meanings changing, made people swallow the same meanings. Yes. And from here I call out to the Diyanet once again. The path you hold, these verses you have learned, neither lead Allah to where the truth is, nor do you know Allah correctly and properly. If you knew Allah — Allah does not test people. To test means He does not know people — look, He does not know people, and by testing them He will get to know people.

Well, where did you hide this verse? "We know the secrets of your hearts." Where did you hide this? Allah extinguishes people's lights. You have done away with Allah's justice. "We will put the unbelievers into a severe punishment" — again you have done away with Allah's attribute of accepting repentance. Those who persist in unbelief, those who pass on to the hereafter that way too — explain the Quran, don't leave it hanging. Yes. Now, Bayramiye, may Allah be pleased with you. We have answered your questions. Again Bayramiye (?): Hodja, in these verses, the spirit and your Lord are mentioned. Could you explain them?

The spirit and your Lord are mentioned. Hodja, in these verses the spirit and your Lord are mentioned. Could you explain them? I'll explain it to you. I'll explain it with one verse. Open verse 102 of Surah An-Nahl. On which page? Surah An-Nahl.

Verse 102. Al-Isra, Ta-Ha, Al-Anbiya. Open An-Nur. On which page? I'm looking, Hodja. Look. I'll look from here now. 277. Look with 266. It's on page 277. 277? Yes. 277.

Look what it says. "Say: the Holy Spirit, your Lord, sent it down — the Quran — so that they become Muslims and find the right path, and to be given glad tidings" — the Holy Spirit, which is your Lord — what is it? The spirit and your Lord are mentioned here, it says. "The Holy Spirit, which is your Lord, sent it down from His own presence with the truth." Yes. You must be satisfied, I think. The Holy Spirit is Allah too. Ruh al-Amin is Allah too. He has many more attributes.

In this case, Allah Almighty — the universal spirit is Allah Almighty. Where is the spirit mentioned? It is from the essence of our Lord. But how, I cannot know. It is from His essence.

Now, holy — look, it said: the Holy Spirit which is your Lord. What more should it tell you?

And what are you saying here? Hodja, in this verse the spirit and your Lord are mentioned. Could you explain them? How should we explain it? The spirit is Allah, my Lord is Allah too.

Yes.

Bayramiye, if you know something too, please write it.

If you are not satisfied, you can ask me your question: Hodja, I knew it like this and this, what do you say to that?

It is a mutual conversation. Here there is no fame, renown, pride, arrogance, egoism, grandeur, worldly desire. None. There is mutual consultation.

You tell me what you know too.

page 306, Surah Maryam 35, let's open, page 306 323 122, 302 304, 306. Page 306, Surah Maryam 35: "It is not befitting for Allah to take a child," it says. Surah Al-Ikhlas (?): His taking a child is impossible. Because taking a child, taking a woman, is a deficiency.

Allah Almighty says: We created you from a male and a female, you complete one another. You complete one another. In the verse it says: women are a garment for you and men are a garment for women. These cannot be ascribed to Allah.

He is free from this. It explains it anyway. I explain it without being told.

"When He decrees a matter, He only says 'Be', and it is."

Now here it asks this. "He says Be, and it is" — that's actually what it asks. For nothing does He say Be and it happens. Look, for nothing does He say Be and it happens at once. At once, that is. It does not happen with sound and letters. We created the universe in six days: two days the earth, two days the heavens, two what is between them. That means it relates to a period of time. Imam Ghazali

says: Allah said and it happened — not so, not with sound and letters. It relates to a time, he says.

I confirm this statement of his.

That Imam Ghazali is a person who attained the seventh state of the nafs, the secret of secrets. I too am a person who has attained the secret of secrets.

That's why: He said Be, and it did not happen at once. That much we can say. We cannot explain any further. This is a secret.

Yes.

Well, the guest tells it, says it (?). Peace be upon you, Hodja. Is there a wisdom in our praying the sunnahs before the fard in all prayer times except the evening prayer? A person does not know whether he has life left a moment later. That is why I could not fully understand the sunnah being done before the fard, he says. What are the sunnahs for? First let's learn this. Sunnah. They stand in for the missed prayers of those who could not pray in the past. Sunnah prayers. For noon, again 4 rak'ahs for 4 rak'ahs, for the afternoon 4 rak'ahs for 4 rak'ahs; evening: 2 rak'ahs for 3 rak'ahs, because the Last Hour will break out at the evening prayer.

And night: 4 rak'ahs for 4 rak'ahs. These stand in for missed prayers of the past. And the fard prayer is the prayer of thanks for reaching the time. A prayer of thanks — now, instead of praying the prayer of thanks for reaching the time, praying the sunnah — in my view, you say, one should pray the fard first, shouldn't one? You have reached the time. Now, deeds depend on intention; you are praying a missed prayer of the past. You have reached that time — look, you have reached that time — you will pray a missed prayer in that time. Allah's command came, you died in the sunnah. You earned one of the past ones and went.

Moreover, because deeds depend on intention, since you reached that time and were about to pray the fard against it, out of your Lord's mercy He accepts it as if you prayed that fard too. In this respect the Prophet does two prayer times for you at once.

He makes it sweet (?). Two prayer times. He both erases one rak'ah from the past — erases its four rak'ahs — and even if you do not pray the current one, even if Allah's command comes, Allah Almighty accepts it as prayed, because deeds depend on intention. What do they say to the ant? Where are you going? I'm going to the Hijaz, to Mecca, it says. Hey, how will you cross those deserts? Can't I die on that road too, it says. How beautifully it speaks.

Yes.

If you think you have a better explanation, you can write to us. That's right. Let's see your explanations too. Hodja, if I had an explanation I wouldn't be writing to you anyway. Well, you might write — some write to test. Does the Hodja know this, I wonder? You know these too, and you have us explain "üç hakları" (?). Let's see what the Hodja will say here. Yes. All who listen to me are listeners, but let's say those who listen attentively — is there another kind of listener? In one ear and out the other.

That the universal spirit is Allah, that the Holy Spirit is Allah, that our Lord is Allah — he knows. But he wants confirmation. We sent the confirmation. For that reason — perhaps he really doesn't know, I don't know. But whether he knows or not, whether he is testing or learning without testing, we are obliged to explain everything. Yes, the guest. Again, guest member 458 says: Peace be upon you, Hodja. Surah Sad 34. verse. It speaks of a body placed on the throne of Solomon (peace be upon him). What is meant by this? May Allah be pleased with you. We explained that body last week. It was for a test. Solomon loved horses very much.

Horses standing on one hoof made a great show. In this situation he says: I asked Allah for wealth to remember Allah. I gave you wealth, in essence, to remember Allah. Well, if I left you a body apart from your wealth, what would you do, He says. Allah knows this, it is to test him. Then Solomon passes that test. And the body comes back to life too. He revives the body one by one. It was a test. Bayramiye says: peace be upon you, sir. I respectfully kiss your blessed hands. My question: Surah Maryam, page 306, verse 35. verse. Did we read that? You explained it, Hodja. Well, where did I go like this?

Could you explain it? Here, page 319, could you explain Surah Ta-Ha 124-125-126? It didn't work. This is Surah Ta-Ha now. 125.

We haven't read this part. 306, verse 35, Surah Maryam, 35 on 306. We'll look now. Let me see, did we explain it? 35 on 306.

Meryem Sıraç'a (?), we said that. 35: Allah taking a child. This is its continuation.

Page 319. Look now. 319.

Surah Ta-Ha 24, 25, 26, it says. It starts from 319. At the top of the page: 124, 125, 126. Yes, 118, 124, 125, and 126 on the back. Can you explain them? she says. Surah Ta-Ha 124 Let's read: "Whoever turns away from remembering Me, surely he will have a hard life, and We will raise him blind on the Day of Judgement," it says. Blind. This verse speaks directly about non-Muslims. Non-Muslims. This verse. Now we will confirm this verse with that verse. Confirmation, every word. Why? It speaks about non-Muslims. "Whoever turns away from remembering Me, surely he will have a hard life." The counterpart of the verse "their hearts are restless and scattered".

Who are they? Non-Muslims.

We continue. "We will raise him blind on the Day of Judgement," it says. That is the veil over their eyes. Here they did not recognise Me when we made the covenant. They denied Me. I sent them to the world, He says. In an unseen realm. There too they denied. Here too, He says, his eyes are blind. Now, he says, I saw You, I recognised You, meaning that. What you say, He says, is of no use to me. Why? Because your seed is one of denial. You saw Me here, and when you saw the punishment, are you trying to deceive Me? He says. That's it, they are blind there too.

When they are thrown into Hell, they are blind too. Not blind in the eyes, but blind though looking. What is this blindness? Blind people who, although they see the truth, although they hear the truth, do not turn to the truth. Their eyes turned, veiled over (?). "Malik, tell your Lord to lighten the punishment on us." Even there he waits for the Lord in his imagination. there, as long as he sees the punishment, their hatred for Allah grows, and the Lord in their imagination will come and they will take revenge on Allah, and because they cannot escape this, their eyes are blind and their ears deaf too, because the core is like that — at the start it took the core that way, it took that core in the covenant — that is verse 172 of Surah Al-A'raf.

the backbone, this is the backbone. 125. verse: "O my Lord, why have You raised me blind? Whereas I truly used to see," he says. Actually it is all a figurative meaning. Allah Almighty speaks in three ways in the Quran. Know these well. One, in a figurative meaning — we will explain this too that way now. One, in a literal meaning, and one, He gives a parable. Simile. So what does it say? We do not refrain from giving a simile with the mosquito (?) it says. Hey, what is this? We explain according to the mind of the most ignorant person, in a way he will understand. We explain in a way the most learned will understand.

When We explain at the most learned level, if the most ignorant cannot understand it, I will not have reached him, He says. Allah Almighty reaches through parables. Everyone. Everything He created. The Quran is written like this.

So: why have You raised me blind? That is, why me? I knew You too, he says. It was Allah. Yes, sir. But you called Him Jesus's father, Maryam His wife, and Uzayr His son too. There is no such Allah. Didn't you see those who lived Islam? They knew only Me. They ascribed nothing to Me (?). "We will make your Prophet a witness over the other prophets, and you a witness over the other nations," it says. How will He make us witnesses? By the practical signs we did. By our knowing Allah as one and serving Him. By our being Ahl al-Sunnah wa al-Jama'ah. He will show us to the other nations. If you had not been blind in this world, you would have accepted Islam.

There, too, you are still blind. Here is another verse for you. "If only they had known Me before," it says.

The verses are full of it. Yes. Now we come to verse 26. "Allah says: just so. For Our verses came to you, but you denied them." Look here. Do you see? That it is in a figurative meaning, here it now tells the truth (?). "Today this is the recompense for what you denied," it says. Here it proved that he is not blind.

If you have other questions, I'll explain. Ask whatever you want. From seven to seventy, from fiqh, from haqiqa, from kalam, from hadith, from verses — whatever you want, ask.

Let's see if there are others. Let's refresh.

Bayramiye says: may Allah be pleased with you, sir, you explained it very well, I respectfully I respectfully kiss your hands, he says. May many kiss your hands. Whatever you wish if I go to the hereafter, afterwards you'll be sorry: if only we had asked this too. Yes. In Istanbul, on Korutuk (?) Street of Eyüp Sultan, we have a shop.

"Asr-ı Saadet author Metin Saruhan's Foundation Bookstore," it says. There are the footnotes of the explained verses only. There is our Tafsir, 8 volumes. Our Hadiths, 7 volumes. There is "The Luminous Light of Dark Roads".

There is our translation. Wrongly explained, correctly explained. If you pass by, you can look at our books. If you want to show the truth to your children too, you can also buy them. Yes, there is no one else speaking, so with your permission let us end our lesson here. Stay well. Be in Allah's care. Lillâhi teâlâ. Al-Fatiha.

Amin.