Talk of 27 September 2025

If I want, I won't give it.

look, this one too, what does it say: peace be upon you, Hodja, I have a question for you: in Surah Al-Fatiha, verse 2, "praise is due to Allah, the Lord of the worlds" — in this verse, the word "worlds", what does it mean, that is, which other worlds are there besides this world, in the other worlds are there people like us too — such questions were on my mind, I wanted to hear it from you. At that time, sir, there are many of this kind that can say, those (?) those verses, when I tell their meaning, when you say (?) to me in the world not only man (?), Allah created 17-18 (?). Seventeen thousand, eighteen thousand worlds, they say. The wolf is a world, the ant is a world, the dog is a world, the lion is a world, the tiger is a world.

What was this? There are seventeen, eighteen thousand worlds.

But when it says to Allah, the owner of the worlds, it is within these creations of His. And (?) and the angels He created, all of them included, remember Allah. Praise is due to Allah.

Then, beyond this, as you said, if you ask another question, then you give the answer to that question. But the answer to this question is this. And when it says "praise is due to Allah", it also symbolises La ilahe illallah. Because all the matter created within these seven layers of heavens is what Allah created, because He provides their sustenance, because there is no god other than Him, the One who created these worlds, all the worlds — praise to Allah Almighty, it names (?) that there is no god other than Him. Every word names (?) Allah as One. It names (?) La ilahe illallah.

Your question, if it is good, ask it here.

Whatever it is.

Ask it from here. What do I care? Ask what I tell you. People will benefit even from the smallest thing you know.

Of course. (?) It is small to you, but it is not small to the people.

Now.

Yes. They wrote here. It says peace be upon you. Our lesson will begin at 19:10 because of the evening prayer. It might be 19:15, not 19:10. The evening prayer here is at 19: 07, is it? Yes, at 7. So it is called at 19:00. The prayer called at 19:00, with its supplication and so on, still takes 15 minutes. But the earlier we finish, the earlier we will come. We will begin our lesson. (?) ask the question to me, ask it in the lesson, all right, to me the question, in the lesson, ask it, so the people learn too. All right? You sit there. I can't quite understand what you are asking. As much as I understand, you'll tell me again anyway.

What I can't understand, he explains to me.

I have two ears. All right? If you speak a little louder, I'll understand.

Yes. bearded one, don't be sad, be glad, be glad that you woke up, one could be asleep, a person — from your faith, your faith and your devotion to religion, your being irritated by the Jews, you like it, (?) you want it to be so. But somewhere it is nicer to learn the truth.

Look, let me tell you something now. The Germans make the Jews, the Russians, the Russian prisoners dig a pit. A pit.

The Germans call the Jews too, into the pit, they fill it with them, and they give the shovels into the hands of the Russian prisoners, "bury them in the earth," they say. The Russian prisoners throw the shovels, they bury them. "Take them out," he says. They take the Jews out of there, they put the Russians into the trench. The shovels he gives into the hands of the Jews, "bury them," he says. The Jews at once grab the shovels and start burying. When it comes up to their throats, he says to the Jews, "Stop." They stop. "Take them out of there," he says. After pulling them out, he says to the Russians: see how vile these people are he says. "You acted humanely," he says.

"You did not bury them," he says, "but these," he says, "do not understand the humanity you showed," he says. Yes.

A cursed people.

It's the call to prayer, I suppose, isn't it? Is the adhan being called? It is. Now we will pray the evening prayer. Let the prayer be called.

After it, if Allah grants, 15 minutes later we will begin our lesson. And we will extend our lesson by 10-15 minutes. Yes.

Come on, imam, to the prayer. (?) your robe. Don't be late.

Semiallahu limen hamideh, Allahu Ekber, Allahu Ekber, Allahu Ekber, Allahu Ekber.

Allahu Ekber

Allahu Ekber

La ilahe illallah ve aleyhi ve seyyidina Muhammedin ve aleyhi ve seyyidi ve aleyhi ve seyyidina Muhammedin. Allahumme sallallahu aleyhi ve sellem.

Body Like this, it's not okay. Don't make me speak badly. If you're going to listen, listen. If you're going to talk, outside. I'm not saying don't talk. Talk. But not here.

Our child Dilara says: Peace be upon you, Hodja. I have a question for you. In Surah Al-Fatiha, verse 2: "Praise is due to Allah, the Lord of the worlds." In this verse, what does it mean by the word "worlds"? That is, which other worlds are there besides this world? Are there people like us in the other worlds too?

Such questions were on my mind. I wanted to hear it from you, she says. Yes.

Besides man, Allah Almighty has angels created from light. besides man. And besides man there are creatures in the world. When it says "worlds": the seven layers of heavens, and surrounded by these heavens, including the Throne of Allah, all these beings within the Throne of Allah — the One who created them, besides whom there is no other god, who gives everyone their sustenance, who watches over and protects them — praise is due to Him, Allah.

Allah Almighty has written and set down everything, wet and dry, in the Quran, in the Noble Quran.

Allah has not created any being besides man into which He gave His spirit and which He addressed as His counterpart. For this reason, "and I created man in the most beautiful form," He says. In this case, man only to the lowest of the low, that is, to the world which is the lowest of the low, He sent; here, what kind of person man himself is, living within his destiny, he himself must prove what kind of person he is. "Did you think that without proving what kind of person you are you would die?" Now, as for the worlds: according to one narration, seventeen thousand, eighteen thousand worlds were created.

The cat is a world, the dog a world, the ant a world, the wolf a world, the lion a world, the tiger a world. Like this, seventeen thousand, in one narration eighteen thousand worlds, they say. That Allah created these eighteen thousand worlds, that there is no other god besides Him, that everything in the seven layers of heavens within the Throne of Allah He created, all that is within them, was created by Allah Almighty, and since thanks and praise are due to Allah, it symbolises that there is no other god besides Him. And this brings out tawhid, La ilahe illallah. Yes. (?), my child. But according to what we hear, these days as (?), sir, what did they call them — UFOs, UFOs exist, they say, there are no UFOs, (?), not like this, not like that.

If besides man there is a created being, that is the angels. UFOs-shmufos, all are inventions of non-Muslims. Until now there were no UFOs, and now they've started? In this case, these so-called UFOs: with people's progress in civilisation, in science, in technology, these disc-shaped visible devices are material used between states to obtain certain information. And with the pretext of UFOs, they play a deception on you.

They can even show this UFO game by projecting it onto some place.

In Istanbul, at Fener Tepe, over the military site, in past years — I can't remember the year — exactly something in this UFO shape (?), then it disappears. They call these UFOs. But these are a secret; they don't reveal that secret. To you the one word I will say about UFOs: Allah Almighty, in His verse, says some jinn follow people, and some people follow jinn, what happens to them, He says, what happens — the jinn too can appear in this way. Therefore, when you say seven layers of heavens: (?) man, in the world which is the lowest of the low, besides him there is no being close to Allah and created as the vicegerent on earth.

Sir, member Sedat says: Peace be upon you, sir, good evening. On the Day of Reckoning, when the soul is awakened, will it wake knowing and remembering its covenant with its Lord? What does the verse say? "Woe," it says, "we did not believe in this day, it was the truth," it says. What does this mean? It will remember; so it will remember. In this case, all the deeds he did, when they pass before Allah Almighty like a film strip, there will be no (?) left to say. If he is a Muslim, to his Paradise with his sins, and if he is a disbeliever, if he went denying Allah, to Hell. Now, isn't it so — for a few hours' life of this world: pomp, pomp, pride, arrogance, egoism, sir, being haughty, lying, deceiving people, going about stark naked outside Allah's commands — think for a few hours about the hereafter, an eternal life. There is no death.

So then, there, when your soul wakes up, when it remembers these, "woe" will be of no use. "O Allah, send us back again," he will say. (?) Surah As-Sajdah, verse 12. Look, Surah As-Sajdah, verse 12. Look what it says there: "We have come, we have seen. Is there a return to the world once more?" it says.

He will say "woe", but then it is no use.

There your wealth is of no use either.

Look what it says: "If you could see when the sinners, hanging their heads before their Lord, will say: 'Our Lord, we have seen and heard. Now send us back to the world, so we may do good deeds. We now firmly believe.'"

Now, the life of this world is an irreplaceable great treasure. Our lifetime, within time, is a great treasure. If we use this life of ours well, one strives to fulfil Allah's command, the command of our Lord who created us. If we do not step outside our Lord's command as much as we can, we will have built up our hereafter. Yes. That is why in the hereafter they will say this: "If only we had vanished. If only we had died." That is, "if only we had not come out. Who woke us up?" he will say. Who woke you up? The One who first created you woke you up. He told you about these things in the world too.

But you did not believe. You did not use your mind. Because Allah Almighty says in His verse: "Do you not use your minds at all? Do you not reflect at all?" He says. That is, where did you come from? Who created you? And your mother, your father, your father's father, all the way to our father Adam — who created him too? Allah Almighty. How do you know? He tells you verses: He has clay brought from the earth; before that, in the realm of Lahut, He creates our souls. When the time comes, for people's life on earth, the world is prepared for the time of living. After He shapes the body of our father Adam, "when I breathe into him of My spirit, you will prostrate," He says.

And I'm telling this part briefly now. That is, in this way they prostrate, and Satan too will be cursed.

In Paradise, He says, do not approach this tree.

The accursed one enters Paradise by some means. To our father Adam: the purpose of telling you not to approach this tree is that it is a fruit that would make you everlasting here, he says. A tree. When they eat from it, their nakedness becomes visible. They try to cover themselves with the branches and leaves of the tree. And Allah Almighty, "Did I not tell you not to approach this tree?" — to the world He sends them. Now, there is a beautiful point here. Allah Almighty has tied everything to a cause. He could have sent him to the world directly. See, Allah Almighty takes no cause upon Himself.

Through the deeds people do, He includes them in His purpose. He includes them in His programme. With His programme. They will live these in the world. In the world they will prove what kind of people they are, and in the world the body to the grave, the soul to the barzakh, to the grave, to the barzakh, the realm of the grave, sir; there until when — when Doomsday breaks out and again the earth becomes another earth, the sky another sky, when the world too is brought completely flat (?), Allah Almighty says: we will water you with a water, He says. That water, on the sixth layer, is the water called the sea of (?).

That water — there is a cell in the human body. It does not burn, does not vanish, does not break, does not rot. He will water it with that water. Only the water there will be able to dissolve that cell. And we will come into being there down to our fingertips, and "when you come with a driver into My presence," He says. Here He is putting it into the body. The driver is the body. When he comes into My presence with a driver. And the one who drives is the soul. When you come into My presence with a driver. Sir, when He says "We will raise you twice, We will cause you to die twice", that is, the first raising is upon the body here, the first death is upon the body, again here, that is, in the world. The second raising is upon the body in the hereafter; upon the soul there is no death.

In the world too there is no death upon the soul. The soul does not die. Look what it says: "Every soul shall taste death." Where? In the world. It will taste death. Will it not taste it in the hereafter? I'll explain that to you now too. In the world he will taste death. Sir, there is no death upon the soul. In the hereafter, when it appears with the body at the supreme court, the soul will say: why are you speaking against me? And the body will say: the One who makes me speak is Allah. All these things I'm saying are verses. I'm not saying them from my own mind. (?) Quran, these are all verses.

After the testimony is over, the body says to the soul: you are being returned to the One who first created you, it says. The body dies there a second time.

And Allah Almighty turns to the soul. "You will taste no pain of death other than the first death," He says. That is, soul, nafs and life remain as one. But there are those fallacies, you know: the angel, to the people entering Paradise, says "you have come here pure and clean." True. But why "you have come pure and clean", it says — there is supposedly a pool at the gate of Paradise. They supposedly wash in the pool and enter pure and clean.

Well, where did you find this body, that you put it in there pure and clean?

There is no body. Soul, nafs and life are one. Because it had separated from the body.

This time none of your reasoning works. This one goes to Paradise without entering a second or third body. Where do you wash it there? "Oh, I didn't wash his body, I washed him himself clean and put him inside." Then let me tell you the meaning of "pure and clean". However sinful you may be, if you go to the House of Allah, circumambulate it, walk the sa'y between Safa and Marwa, and pray two rak'ahs at the Station of Abraham, Allah Almighty makes you pure and clean as if newly born from your mother. "Pure and clean" occurs here. So when people enter Paradise, they enter sinless, pure and clean.

Pure and clean.

So yes. So when our souls wake up in the hereafter, they will say "woe! Who woke us up?" He said it verse by verse. Who woke us up? And then in Surah As-Sajdah, verse 12, in the verse, (?) they beg: "O Allah! Please" — now those who don't know say it like this — "Please, look, give them one more chance. Look, they are repenting." When they say that: Allah Almighty is not unjust, as if He would not give them a chance, but look what He says: even if We sent you back not once but several times more times, you would do the same thing again," He says. Why does He say so? These, in Surah Al-A'raf, verse 172, in the verse, when they made the covenant with Allah Almighty, Allah Almighty in a way of not recognising Him, of denying Him, they had their covenant written, and since that destiny will never change, even if He sent them not once but a thousand times more into the world, they would do the same again; according to their destiny they would again go their way.

If you plant an apple seed in the soil, it becomes an apple tree, doesn't it? If you plant a pear, a pear tree grows. If you plant a cherry seed, it becomes a cherry. These too had their destiny written by rebelling against Allah. They too, within their own destiny, will go to Hell, one of the two paths. There is no other place. It is this simple.

Their repentance there is an attempt to deceive Allah. According to their own minds. These are not people who, in order to repent once more, to return to Allah, have surrendered to Allah with their hearts. If it had been so, in Hell they would not have said to Malik, "Ask your Lord to lighten the punishment on us a little."

By their own minds, the more they suffer punishment there, the more their hatred of Allah Almighty grows. And as their hatred grows, they wait for the Allah of their own imagination. "That Allah will come, that god will come, he will save them from there, they will take revenge on Allah." Because they cannot get beyond these feelings, eternal life in Hell, and in the end they remain as logs for the fire. May Allah protect us. Now then, despite my explaining to you, in the face of these verses, the word of the One who created us — is the life of this world worth turning your back on Allah? Is it worth going about stark naked, showing yourself beautiful, arousing people's arousing their lustful feelings, both herself and others into sin?

Is it worth it? But that Satan, that nafs and love of the world send you into a swamp, pull you in. You are partnering not with your friends but with your enemy. Your enemy is not your mother and father, not the friends around you. Your enemy is in yourself. Your nafs is an enemy to you. Satan is an enemy to you. The world with its beautiful appearance is an enemy to you. "Well, Allah has surrounded me with enemies. What am I to do?" Ah, look. He gives you a mind. This mind is your friend. He gives faith. This too is a friend of yours. Against Satan's temptation, Allah gives inspiration to your heart.

That too is your friend. Three friends against three enemies. Now take yourself to account. Which side are you on?

Yes.

Sir. A guest says: Hodja, peace be upon you. If a married man divorces his wife by saying "be divorced" three times, according to Islamic procedure, and then again to the same person — with the same person — marries again by mutual consent, are there conditions for this? Ah, you tied the end up nicely. There are conditions. They perform the marriage again. They perform the marriage a second time. They marry again. But not without a marriage, mind you. Because she is divorced. The marriage will be performed again. The second time, again — say there is a condition, three times "go to your father's house"; if she went, even so the woman is divorced. Sir, if he says three times "I have divorced you", he still has the right to take her back the second time.

You perform the marriage again, you take her back. The third time, if he says "you are divorced" and divorces her, then this time you cannot take her back. The woman is not your toy.

Allah has given honour to the woman too. This time that woman will marry someone else. If the man she marries also divorces her, then you can marry her. They call this hulle. Yes. In this case, for a man to readily marry his wife off to someone else and take her back turns a person's stomach. That is why, treat your wives well.

Now, people, when (?), are not angels, or with a software to show loyalty to (?) programmed, they are not. Everyone has his own destiny. But compared to men, women are a bit more harsh. Now there is a proverb.

A man comes to Hz. Umar to tell him his trouble. He knocks on the door. Hz. Umar is talking with his wife in the garden. Hz. Umar does not open the door. He knocks on the door again. Again he doesn't open. He has the right to knock three times. He knocks once more. When he still doesn't open, the man waits a while, then turns and leaves. At that moment Hz. Umar opens the door. He sees the man walking away along the side of the road opposite. "Hey friend, stop," he says. "Why didn't you wait a little?" He says: "I was going to ask (?) a question," he says. "I got the answer to my question," he says.

"There was no need for me to wait," he says. "What was I going to ask?" he says. "I was going to complain to you about my wife," he says. "I saw that your wife is even worse than mine," he says.

Yes. That is why men will be more patient.

Whatever you do, do not give up your first wife, your wife. You follow your nafs and set about doing evil to your wives. Look now, how is a woman divorced: if she commits adultery, if she commits theft, if she squanders it without letting her husband's two ends meet — these three conditions; I have the right to divorce too, I have, but I have never divorced my wife even if the situation arose that she did not let me make ends meet, I did not look at material things. You too, do not look at material things. If you divorce your wife, and the woman who comes also has children, you will be restless all your life.

Restless. A woman like Asiya, our mother, the wife of Pharaoh — are you going to find one? That is why, take care of your wives.

Yes. Is there another question? Let's see. Sir. Here.

There's no refresh spot here. Where is it here? It's refreshing. Stop it, he says.

We did it wrong, not there, right? It's here, isn't it? Our mind drifted off. It drifts.

It drifts.

Guest Tahsin says: peace be upon you, sir. Could you explain verse 75 of Surah Maryam? We kiss your hands. Good evening. He says. Surah Maryam, verse 75, is a verse that has been explained wrongly.

Look what it says now. I'm reading the wrong one.

"Say: whoever is in error, may Allah, the Most Merciful, grant him respite.

Until, when they see what they were promised — either the punishment, defeat at the hands of the believers, or the Hour — they will learn who is worse in position and rank and weaker in forces," it says.

What did you understand here?

I'm reading it once more, look.

"Say: whoever is in error, may Allah, the Most Merciful, grant him respite." This does not befit Allah. He has a lifespan. He will grant respite to the one in error, and love the one not in error very much, take him to Himself — that meaning comes out of this too.

That is why everyone has a lifespan.

If Allah grants respite to the one who remains in error, it means He will not even accept his forgiveness-seeking. Whereas Allah forgives abundantly. (?) He accepts pardons. Allah Almighty is the Accepter of Repentance. Now I'm reading the correct one. Look here. "Say: whoever is (?) in error, Allah, the Most Merciful, to him, to people, within their lifetime grants respite." Within the lifetime.

However long his life is. That's how it is here. "Until, when they see what they were promised, the punishment, or the Hour, they will learn who is worse in position and rank and (?) in forces," it says. So if he does not repent and turn back, if within that error he goes to the hereafter denying Allah Almighty... If, until the soul reaches the throat, he repents, this person again goes to Paradise. However great his sin may be, he stays in Hell as long as his sin. But he cannot even go near the fire prepared for a disbeliever. Figuratively, the fire says to Allah Almighty the following: "The light of faith of this servant of Yours is putting out the fire in me.

Take him away from me," it says.

Again, within a punishment that Allah Almighty will give him, which we do not know, he will serve his punishment. A non-Muslim will even say: "You were a Muslim. Why did you come here?" That punished Muslim will say: there is the light of faith, he went with the word of testimony; "I did not commit an act lower than yours, maybe I did even worse than you; that's why this punishment is even too little for me," he will say. Allah, who is present and seeing everywhere, who knows all speech, our Lord, who knows the secrets of our hearts, will say there: "Your faith (?), come out of there." He will take him and send him to Paradise again.

But since the non-Muslim did not come to faith there, he will remain there forever.

Yes. In this case, yes, that person, that person — He grants respite to people within their lifetime. That is, he is not in error, is he? He doesn't touch him.

Nor does He pat on the back the one who does good deeds. For the one who does good deeds, reward; for the one who does bad deeds, evil. It is recorded. Fa man ya'mal mithqala dharratin khayran yarah, wa man ya'mal mithqala dharratin sharran yarah. And there is the Day of Reckoning. These, in the hereafter, in the divine presence of Allah Almighty, at the supreme court, depend on the word that will come from between our Lord's two lips.

Look, I say this insistently. "Between His two lips," I say. I say it insistently. Because our Lord, Himself, in human form, in the realm of Lahut, when He said "I am your Lord", appeared in human form. Plus, Allah Almighty created people in the form of His essence.

Plus, He created man as a particle of His spirit. He made His essence a mirror to His essence. He created to see His essence in the man He created. And this, in the Mawlid of the Prophet — is it Suleyman Chelebi who says it? Yes, he says it: "I made My essence a mirror to My essence." Since He gave a particle of His spirit — if we use our minds: consider the oceans. Consider our Lord's universal spirit. The oceans. Take a drop. Whichever ocean you took that drop from, when you have it analysed by a chemist, it carries the property of that very ocean. Yes. That is why people seeing Allah as very exalted and falling for superstitions — yes, Allah is very exalted, of course.

He does not fit into our minds. But this does not mean that we will fall for superstitions. What does it say? "In Paradise we will see Him like a dim light." No, He is not seen, it says. No, Allah is not seen in this realm with these eyes. This here is a hidden realm. By hidden I don't mean a realm where people are lost. It is a realm in which Allah Almighty is not seen with these eyes.

Let me tell you a proverb.

Know each of your days as Khidr, and whoever comes to your door it says, know him as Khidr (?) Who knows who comes before you? You become aware of the manifestations of our Lord with the eye of the heart. You come and become a believer. A believer is a Muslim. Those who are not believers, Muslims, are Muslims; they are not believers. To be able to be a believer — a person who says the word of testimony is a Muslim. His nafs is in nafs-i emmare. If he prays, it is in nafs-i levvame. If he turns to piety, it is in nafs-i mülhime. The gate of miracles. If he becomes aware of the manifestations, it is in nafs-i mutmainne.

In Surah Al-Fajr, verses 27 to 30, "O soul at peace, return to your Lord well pleased and well pleasing, enter among My servants, enter My Paradise" — these are the people it addresses. If he rises above that too, nafs-i raziye. What is this? Kneaded with the knowledge of Allah — in Surah Al Imran, verse 7, the people it calls 'war-rasikhun'. The scholars. If he rises even higher, nafs-i mardiyya. What is this? The scholar who comes every hundred years. Every hundred years he explains the Quran according to the people.

If he rises above that too, nafs-i safiye. What is this? The person who removes falsehoods from the religion. At the same time, the person who corresponds to this verse: "When We created these worlds, (?) We did not take them as witnesses," it says. I am among those who witnessed.

Yes. That is why whoever believes, believes. To the one who does not believe, we say nothing. If someone does not believe me, nobody suffers harm. I am not a prophet.

Nobody suffers harm. But I tell the truths. I never say something I have not seen.

At some point in time, I had sixty-odd (?). Not in Medina, I'm in Mecca. A phone call comes, at night, in my dream.

"Give the trusts," it says.

And I say to the one on the phone: "I have no trusts." "Don't lie," he says; he throws a lie at me just like that. I said, "I gave up lying long ago," I said, "I don't lie," I said. He laughed, he's laughing: "You do, you do," he said, "there are trusts," he said, "give them," he said.

The phone hung up.

Now I'm thinking. I told the kids there too. Göktürk is here too, there's a witness here. I have no trusts, I said. Well, what trust is this? This here is no small matter. We got up and went to Arafat. At Arafat they lifted me up. They struck me to the ground. I sprang up like a ball. In fact, even before I hit the ground, those who saw me said "the man is standing in the air," they said; I stayed like this on my back. You probably saw it, I don't know. they hit, they got up, my ihram (?), I keep it as a keepsake. "Allah Allah," I said, well, nothing happened, up like a rubber ball. Anyway, we went up to the cave of (?).

At the cave of (?) too, after visiting, I went a little way off, 50-60 metres or so; there too, again like a rubber ball, they struck me and lifted me. There, a sort of — of the wall, let me not say wall, of the hill — a shaded part; I lay down there below, I began to think. "There is something with me, but what?" I said.

I came to. I said I had sixty-odd (?), remember? I was going to give them in Medina, at (?), at (?), at the four corners of the House of Allah. I immediately turned back and started. (?) doesn't give.

So why did I tell this? I don't tell things I haven't seen, and I don't lie. If you lie — lying is the source of all evils. If you want to be saved from evils, you will not lie. First of all you will cut this. Yes.

Şükrü Mert Üzgin, member, says: Hodja, good evening. First, about what this guest said: "Could you explain verse 75 of Surah Maryam," he says. Yes, if you are not satisfied, you can ask your question again. Hodja, good evening, I kiss your hands, he says. Dear Hodja, for student friends, for success and ease in their studies, is there something you recommend we read, Hodja? Forgive me any rights I owe you. Good evening. Now people say: no, if you read this this many times, the child will be successful. Or if you read this, the child — let me put it this way — passes school.

These are pressing a finger on destiny. Destiny — whatever you read, look, whatever you read, you cannot get outside your destiny. If your or my child reads those verses and does not pass the class, does not get into the school, he takes a stand against the verse. These words — the Jews insert these into our religion. The Jew says: a message comes to you. It says: if you read this so many, so many, so many times, it says, if you spread it to ten people, it says, see, it says, within two hours, it says, these things will happen to you, it says.

Then go on, verses to each other, or read, words; two hours pass, a day passes, ten days pass, nothing happens. See, these are the Jew's games on you, to distance you from your religion like this.

But what does Allah Almighty say? "If it were not for your supplications, what would We do with you?" How nice. Make supplication. "O Allah, give me clarity of mind. If it is in my destiny, make my questions easy for me. Light my way." How nice.

If you don't pass: "If it had been good for me, my Lord would have let me pass this. So it was not good for me," you will say. And whether you pass or not, you will surrender to your Lord. This is real Islam.

The explanation of Surah Maryam (?), I kiss your (?), he says. We've explained it, I think. Here. Anything else? Let's look once more, is there?

If there is, let's see.

Hodja, good evening. I kiss your (?).

Hodja, there are those who say this hulle thing happens right at the first divorce.

Look, I'll tell you a saying, value people accordingly.

A half doctor costs a person his life, and a half hodja costs a person his religion.

That there is no such thing the first time — if such a thing were to happen the first time, that Allah Almighty too would be (?) — they should know this, whereas well, these are Jewish distortions.

I came across such a person in Fatih, the man was reading the verses backwards, backwards.

When I explained the truth, the man suddenly grabbed me by the throat. But a young lad there at once, to him: "Were you there?"

Yes. Yes.

And it turns out the man was also an imam at the Ismailaga mosque in Fatih. Huh? Plus, a man with an ideology. The lad next to the man almost — he was going to strangle the man like this. We barely got him out of his hands. I was listening to you, and you were always telling lies and falsehoods. So," he says, "were you doing this to distance us from Allah here?" he said. The man (?), but he barely escaped from there.

Allah created us imperfect. We get angry. We tell the woman "be divorced." (?) Well, in fact He says: when you are angry, from a slip of your tongue, even the oaths you make I do not accept. In a slip of the tongue.

Allah, who knows how we are created, gives us this many chances. Here too the man got angry, said "divorced."

Is hulle needed at once for this?

Look, the second time too, either knowingly or unknowingly, or in anger, he may have said it.

Again, if both of them consent to each other, again the marriage is performed and he takes her back. If it happens a third time, "the woman is not your toy," He says. This time Allah Almighty does not forgive.

He is right. If a person keeps divorcing his wife three times — the woman is not a child's toy for you. You did it once. You are human, you make mistakes. "If you had not committed errors, We would destroy you and create servants who commit errors," says Allah Almighty. "If you were caught immediately for the errors you made, you would not find a single living being walking on the earth." Allah has this much forgiveness. These half hodjas — a time will come, this is a hadith.

Forget the hodja. He says this for scholars. For their own interests, for their own interests they will give people fatwas, he says. And this one, probably to get into their good graces: "you can't say it even once, that is, you'd be divorced, probably."

Do not believe these fallacies.

Yes, whether negative or positive, whatever you hear, tell me, I'll tell you the truth. You were going to ask a question, did you? Sir, I wrote it there. Did we explain it? No, it wasn't explained. Is it this one's turn now? Peace be upon you, sir. This one? Nowadays, to get a job or to rise in our job you need to use connections. When we use connections, we infringe on the rights of others. When I don't use connections, I can't get a job. What would you advise us to do in this situation? I kiss your hands, he says.

The superior at the top today does not hire people with regard to what is right. I had a nephew in Samsun, a computer engineer, he was taking the exams the state held, he gets 86 points, 89 points, he can't get a job, everyone takes whom they like.

The boy reached the age of 32-33. He couldn't get out of the house.

This time he applied to the state railways. He got into a place with no job as an engineer. Whereas they were looking for workers. The manager in charge sees that "you are an engineer," he says. "I came here," he says. He says: "Honestly, however many times I went," he says, "I couldn't get past the connections," he says. I mean, even though my score was high, they did not put me ahead, he says. "And I'm at home like a lady," he says. "I sat with those who sit," he says. Well, I got bored, he says. I said let me work (?), even as a labourer, he says.

Yes.

Tell the one you know at the top. Tell him. Yes. This is not infringing on someone else's right.

Let him think about the burden.

Yes. There, the mayor, Hilmi Güler, said to me, "give me some advice."

I said, you are their father. In this Ordu you are in the position of the people's father. Never do injustice to them, he said. You know me, I said. I came to you for a matter, I said.

Put me in the queue.

Don't put me ahead of that queue. Put me in the queue. After me someone better came.

He applied to you.

Don't put me ahead of him either.

"Take them in order," I said. "If he is in a better position than me, or has a more urgent situation, I put him ahead." I saw to the person's need.

On this visit too he invited me; there is also the Çamlı Köşk there. He invited me there. From seven to ten o'clock, three hours, we didn't notice how they passed. We sat, talked, had a conversation.

On that seashore he is making solar energy. It will also be generated by the light splashing of the waves. They will light the lights. On the seashore. (?) they've built a bit there. In the testing phase.

"Shall I go for this?" he said. "I am very keen on these things," he said. "Shall I do this?" he said. "For me to do this," he said, "if I become a minister," he said, "I'll do this. If I become a minister.

Or shall I continue on my path?" he said. Now he is asking you for advice.

I said to him: look, you are keen on these things. You could become a minister. Fine, go into this. These are (?) inventions or innovations. Nice. But if you can't become a minister, by your own power you can hardly achieve this. "Let's say I achieved it." "That is an unknown," he said.

"But," he said, "here in front of me," he said, "(?) if I'm mayor, there are obstacles in front of me," he said, he said. "But I," he said, "kept the ball at my feet. I keep going," he said. "Towards the goal," he said.

I saw a (?), but I couldn't tell him. According to what he said, a football field. A few people want to stop him, but they are timid. He gets past. Seven or eight people also want to stop him, but they fight among themselves. But he keeps going. So he will continue as mayor. Yes. But I couldn't tell him. I couldn't say "keep on your path." And I came. Came back.

Sir.

Who wrote there "may Allah be pleased with you, sir"? Taha wrote it, sir. Is guest Taha here?

Is guest Taha here? Taha is here. We explained it.

Here. Yes, take it out, I understood. Stay well. Be entrusted to Allah. If Allah grants life, God willing, again on Tuesday, the deepest questions — prepare them, from Sufism, from spirituality, from the books of the old ones, whatever you want, ask the deepest of the deep, so that at least people benefit. Stay well, be entrusted to Allah. For the sake of Allah Almighty, Al-Fatiha. nobody says: ask the most correct questions.