Talk of 4 October 2025

It says access has been allowed. Okay. Permission has been given to the (?). Look. It closed. Okay. Good evening. God willing. We'll be waiting, God willing. Peace be upon you. Stay in Allah's care.

Gentlemen, let's be quiet.

Let's speak softly.

Nobody can hear.

Are there any writings here? There is one question, sir. There are (?), there is a guest. We had read those, sir.

Surah Al-Baqarah, verse 20

What is it saying here? A simple matter This is new I suppose, right? Yes. Has it come? Okay. The guest says: Surah Al-Baqarah, verse 20. It is as if that lightning would snatch away their sight. When it lights up around them, they walk in its light. They walk. When it grows dark around them, they stand still. Had Allah willed, He would have taken away their hearing and their sight. Surely Allah has power over all things. Could you explain this verse, sir? I kiss your blessed hands with respect, sir, he says.

Here Allah Almighty gives the non-Muslims as an example. If we go back one verse, it says this.

It is as if that lightning would snatch away their sight, when it lights up around them; this is the twentieth verse. Or their state is like that of people caught in rain (?) pouring down amid darkness, amid rain, lightning and thunder; their state is like this. Out of fear of death from the thunderbolts they stick their fingers in their ears. Allah encompasses the disbelievers with His knowledge and power, it says. Now let's start explaining from here. Allah encompasses all the worlds with His knowledge. He encompasses them. Not only the disbelievers. But there is a distinction here now. Look what it says.

Out of fear of death from the thunderbolts they stick their fingers in their ears. Allah encompasses the disbelievers with His knowledge and power. Those who deny Allah Almighty have restless and scattered hearts. They fall into fear at the slightest thing. Especially when thunderbolts strike, the fear of death ruins them. This is expressing these feelings of theirs. We them, by their denial of us, that their situation is like this, His informing us of it. Allah Almighty's. Otherwise, when He says He encompasses them, He is telling us about their state. Now let me tell you an example of this.

Two girls are working somewhere. Somewhere. I will tell you what happened to me. But I won't say where.

I needed to get a document.

I am still young, though.

I'm around forty, forty-two years old.

My turn came. I have a beard. I'm bearded.

She said to me, you, she said, sit over there. Because I'm bearded, you see. And I've nothing else to do anyway. Fine, I said, I'll sit, I said.

Anyway, everyone left.

She said to me, what is this, she said, this. Pointing with her hand like this. You, I said, don't you recognise this? I said. What does that mean, she said. If it were like this you'd recognise it, I said, from my moustache; if it's under my chin like this, you didn't recognise it, I said. What does that mean, what does it mean, she said. I said, like this the Jews leave it, I said, this beard like this, I said, and these Muslims leave it, I said. Every state has a fortress, I said. In that fortress, I said, that state's flag waves, I said. Our state, I said, our body is also a state, I said. And this state's fortress is our head, I said.

On our heads the flag of Islam waves, I said.

You, she said, sit down here a moment, she said. Let's sit, I said, I've nothing else to do anyway. They asked me, I explained; they asked, I explained; they asked, I explained. For the sake of Allah, she said, come to us and explain here. Fine, I said. I'll come. And finally they asked this question. We, she said, are very afraid of thunderbolts, she said. It's almost, she said, as if a fear of death (?) us, she said. The same as the verse. We plug our ears. We stuff pillows into our ears, she said. We're afraid like (?) this, she said. I said: if you had surrendered to Allah, to Allah; and Allah has given us a counted number of breaths.

That breath comes neither an hour earlier nor an hour later. In that case, if you knew that everyone is a guest in this world, and if you had surrendered to Allah, then when this lightning, these flashes strike, instead of fear you would think: how beautifully my Lord will save the world from the swamp, from drought. What a beautiful mercy He will rain down. If you turned this fear of yours into thinking of mercy, I said, of mercy, into goodness, this fear would not stay with you, I said.

We went back and forth to them a good deal and explained. They really were relieved. People do not know. They don't know the truth either. They haven't heard it. Now we come to the 20th verse. The meaning of the 19th verse; the 20th verse, we come to it. It is as if that lightning would snatch them (?) away. (?), they walk in its light. That is, whenever they turn to the Truth, or do what the Truth says, that light is a light by which Allah Almighty brought people out of darkness into light. When the light goes, they stand still. That is, when they turn back to their own (?), they are left dumbfounded, it says.

They don't know what to do, it says. Because they are in the dark. Yes.

Had Allah willed, He would have taken away their hearing and their sight. Here Allah Almighty shows the power of His being. Had I willed, I would have done this to them. This is Allah's willing now. Not every willing is a human's willing. Had Allah willed, He would have taken away their hearing and their sight, it says. Here He proves Allah Almighty's power, and that despite their rebellion against Allah He waits patiently and gives them (?) for whatever proves that He gives them in full. On condition of not going outside your covenant, you (?) with me, it says. Had You willed, it says, You would have taken away their hearing and sight.

Surely Allah has power over all things. He does everything. Now there is a verse below as well. It was explained wrongly anyway. O you people of faith! Worship your Lord who created you and those before you. So that you may perhaps be protected, it says. Now, the word "perhaps" is not used for Allah Almighty. Here it will say (?). There, those who act by Allah Almighty's command, that within a people they will become Muslims and obey Allah's command, He knows, Allah Almighty. There He uses them as a demonstrative pronoun. Until. Yes. Is there another question? No. No other question. One has come. Below that one.

Peace be upon you, sir. I kiss your blessed hands with respect, sir. My question: page 375, Surah Ash-Shu'ara, verses 221, 22, 23, 24; could you explain them, he says. Let's explain. Page 375, sir. How nice, he even gives the page. And he doesn't research it himself. 379, 377, 375 Verse 221 Shall I inform you on whom the devils descend? says Allah Almighty. Now, people know Satan as an enemy, but the non-Muslims are his friends. Every Muslim, although knowing him as an enemy, out of his enmity, partners with him. As I said before, a person has three enemies and three friends. Satan, the world, and the nafs, the greatest enemy.

Reason, inspiration, and also faith. Yes. Reason. Faith. These are a person's friends. According to the (?) Satan gives, the inspiration and faith that Allah Almighty puts in the heart, the level of faith. Accordingly, here Satan's, on whom he will descend, shall I tell you, it says; let's see what it will say in the next life, but before passing to the next life let me say this: on people who have distanced, moved away from Allah, who swim in darkness and who have turned their backs on Allah and do not want to leave that darkness, who think themselves enlightened, think themselves clever, on them he descends. Look what it says here now.

They descend on everyone who is given to sin and slander. They descend on them.

Yes. Those given to sin and slander. Well, doesn't he descend on a Muslim? He does. But Allah Almighty in His verse says: the servant who knows Me, Satan's temptation (?). In that case the meaning here is: even if he descends on a Muslim, he cannot turn My servant who knows Me from his path. But those who swim in that darkness, you see, those who are addicted to slander and lies, sir, those he leads astray more quickly, it says. Through them, he deceives them. He deceives them.

They descend on everyone who is given to sin and slander. They listen to the devils, and most of them are liars, it says. Now such people, that is, those who lie, who slander, people who swim in darkness, who mortgage their minds to others, devils give their nafs very pleasant feelings. Since they lead in lies and slander, he makes very good friends with them. For example, he says: tell that man this and that. He knows he is angry with him. He makes him slander him with traits that person does not have. He makes him say every kind of word that leads into sin. That's how he makes very good friends with Satan.

And when the person says these things, he finds relief in himself towards that person. But this is a momentary relief. And the disbelievers, to find peace, either turn to adultery or turn to drink. Drink, they all drink. They turn to gambling. This is how they try to find peace. Their peace is a momentary peace like that. But peace is in Islam. Because Islam has surrendered to the Lord of the worlds and does not depart from what He says. If he departs, before departing Allah Almighty takes his soul and grants him Paradise. If he goes by what Allah says, he knows he will go to Paradise. That's why he secures his future.

The guarantee of his future comes from being a servant to Allah and of the community of His Beloved.

Of stress, of depression, of restlessness, the way is: those who embrace darkness, who turn their backs on Allah, who follow Satan, they cannot find peace. They are always restless. The people they lie to, them too, they lie and with lies they quarrel. They keep trying to set traps for one another. Their lives always pass like a dungeon.

What else does it say? Verse 23. They listen to the devils, and most of them are liars. As for the poets, those who go astray follow them, it says. Now (?) a person should not become an object of praise. If you praise a person, it says, it is as if you cut him with a blunt saw, it says. You become as if you have cut him. That's why praise fills a person's nafs with whims; he sees himself as great. And poets, to squeeze money out of someone, praise him to the skies. They praise. These too are liars. These too, in a state Allah does not want, flatter people's selfish whims, sir, and are liars who profit from them.

That's how it is. As for the poets, those who go astray follow them, it says. Who are these who go astray? As I said just now, people who cannot control their nafs and see themselves as somebody because of this or that person's words. People who turn their backs on the Truth and attribute everything to themselves. Yes.

If you have other questions, ask.

What did you say? Surah Al-Ahzab, verse 4. What number? On page 417. 412. On page 417, Surah Al-Ahzab, verse 4. Verse 4. Verse 4. It came, page 417. Surah Al-Ahzab, verse 4. 4. A wrongly explained verse. But we have corrected it. When we say wrongly explained, not all the verses are wrong. A word inside it spoils the verse. It attributes qualities to Allah. That's why we say wrongly explained verses. For example, look now: Allah did not create two hearts inside one man, it says. It says it correctly. Just as He did not create that, He did not make the wives you declare zihar like your mothers, it says.

This verse came down about this.

A woman comes to the Prophet (peace be upon him). She says, O Messenger of Allah, my husband wants to divorce me, she says. Why? he says.

Because he likened my back to his mother's, she says. Call your husband to me, he says. She calls him. Her husband comes. Her back, he says, are you her mother? Were you her mother? That verse came about them, about him, it says.

Nor did He make your adopted sons your real sons, it says. The Prophet had an adopted son named (?) Zayd, you know; "he is not your real son," it says. He is not in place of his real son, it says. Because in a verse Allah Almighty says children are called by their fathers. If someone is adopted, is he called by his father's name? His father is someone else.

Now sometimes those who raise adopted children marry those girls, for example. Actually, out of decency they shouldn't do it. She grew up beside him, he was like a father. But he is neither married to her mother, nor is he her father. An unrelated girl from outside comes. Suppose he didn't raise her, someone else did.

Can't he marry her? He can. In this case we, in our conscience, when we raise such children, see them as our children. But in truth they are actually not one's children. That's what it explains here.

Let me read this again from the start. Just as Allah did not create two hearts inside one man, He did not make the wives you declare zihar like your mothers. Nor did He make your adopted sons your real sons, it says.

These are only words that come out of your mouths. Allah speaks the truth and He guides to the right path, it says.

Here, when it says He guides to the right path: I brought the right ones, bring me too. He shows the right path, it says. Not that He makes them reach it. Whoever wants enters, whoever wants. There is one's own will, you see; everything is up to oneself. The Prophet's son, Zayd, and Zaynab were married. Sir, his cousin.

Zaynab used to say: my family is a noble family, the Prophet's lineage; you were a slave, you're adopted, she says. She would complain like this to the Prophet. And the Prophet would say: be patient. Be patient. Be patient. Finally, by this verse, a command comes to his adopted son; he divorces (?), he has her divorced (?). You will take her, it says. Here he does this to show the truth. Actually many of the Prophet's (?) are by Allah's command, to establish Islam, to establish the rules of Islam, that's what they're for. Is there another question? Whoever wants to ask, let him ask. I told you: go through the books, ask the hardest questions. Another one has come.

Peace be upon you, sir. I have another question: page 383, could you explain Surah An-Naml, verse 88, sir? Page (?), do my explanations satisfy you? If not, you can ask about the parts you don't understand. You can ask once, you can ask twice, you can ask three times; after three it becomes (?). Maybe some questions are not understood right away. But I explain until it is understood. Now page 383 381 84, page 83.

88 You see the mountains and think they stand fixed in place, it says, whereas they are made to move like the moving of the clouds. This is the work of Allah, who makes everything firm and sound. Surely He is fully aware of what you do. Here Allah Almighty, with His knowledge, has turned the world in such a way that the world seems as if it is standing still. Actually it goes at 1666, 1666 (?) an hour. In 24 hours it travels 40,000 kilometres. That's why it says the mountains pass like clouds. Why does Allah Almighty mean the mountains here? There's another word here. He says it for that word, to me.

Look, the word that comes here is this. Of Allah, who makes everything firm and sound, it says. What has firm and sound to do with mountains? Mountains, you know, are heavy. Very heavy. And beneath them are water reservoirs. Beneath the mountains. And mountains are always high up. And beneath them are water reservoirs. That is, Allah Almighty gives it even more weight. As the world turns on its axis, because of centrifugal force, so that bomb blasts on the world, or waves, tsunamis or shifts of the ground do not affect the world's turning, at that speed, together with the water under the mountains, the world keeps its balance.

That's why that balance is firm and sound. What He means by "I created the world firm and sound": these earthquakes, these events do not affect the world's rotation. If the world were under this rotation and the mountains were not heavy like this, with water beneath them, (?) by such events.

That's why Allah Almighty created everything with knowledge and firmly. Created it sound.

Yes, (?).

Whoever has another question, you ask now. Ask. Which page? Surah Luqman, (?). Thirty-three. Four hundred thirteen. Okay.

Four hundred twenty-five. 418 33 Surah Luqman: O people, beware of opposing your Lord. Who can oppose Allah Almighty, though? But a person who does not know himself opposes Allah.

How do I know? I came across someone like that.

In Demirkapı, someone from Mardin, to Satan apparently worshipped Satan. I didn't know, of course. We will take revenge on Allah, he said. I said to him: are you mad? A sane young lad. How, I said, from the One who created these worlds, who creates from nothing, will you take revenge? I said. We will, he said, take revenge, he said. Someone there winked at me: he worships Satan, he said.

I said, use your mind a little, son. Don't be taken in by someone else's words, I said. Don't be with him. Use your mind. We know what we are doing. Come on, goodbye to me. That thing: O people, beware of opposing your Lord. Yes. Beware of the day when no father can pay anything for his child, nor a child for his father, it says. This is the Day of Judgement, when Allah Almighty has set up the Supreme Court, when everyone will give account; this verse corresponds to that. These, they, it says, not a world's worth, a world's worth, it says, they wanted to pay ransom and be saved, it says. Here, it says, a place where neither ransom nor anything else is valid, it says. Allah's justice. Yes, He will judge with justice. That is, I loved this one, you know, He wishes Paradise, the Paradise to Paradise, oh he is handsome, tall and well-built, praises them like that and so on.

The lowest layer of Hell. That's how they praise the hypocrites. You see them, it says, tall and well-built, it says. Their looks, it says, attract you, it says. Died. And they are in the lowest layer of Hell. They wanted, it says, to give me ransom and be saved.

Sir.

Beware of the day when a child can pay nothing for his father. Know that Allah's promise is true. Everyone will be (?), and they, everyone will be called to account for the deeds they have done.

Let not the life of this world deceive you, and let not Satan deceive you by making you rely on Allah's forgiveness. deceive you. Allah forgives, they say. They keep sinning. Allah will forgive, won't He, they say. They commit sins. Allah says: shall I not accept those who repent much? (?) He accepts those who repent.

Look, here, even while committing sin, so it means there is no (?), it says.

Try, try well. You, long hope is (?). Do you know? I said. I spoke recently. Someone. Long hope is (?). Long hope, I mean, even one second later is a long hope, I said. Do you have any proof that you will breathe out the breath you have taken? I said. If you still plan evil in yourself, the evil you have done, I said, and want to put it into action, and after doing it you say Allah will forgive me, I said.

Do you have any proof in your hand of how you will end? I said. That's why, before the soul reaches the throat, before it comes to that, if you repent and go on that path, you will be at ease.

Now there are three kinds of people. One repents in his youth. These are those who go on the straight path. Second, they repent in middle age. His youth has passed. He is heading towards old age. Towards old age. He repents there. He goes on his way. In the third, the wrestler has been thrown. He knows he will be beaten. He repents there. Now someone in this world lives in a flat with two rooms and a living room. lives. Someone owns a whole building and stays in whichever flat he likes he stays. Another has a yacht, a mansion, a villa somewhere. That's not the point. You'll repent accordingly, but in your real life, what must you do to attain your life?

You must repent as soon as possible and truly be. And you must be with Him so that you attain the beautiful life of the hereafter. Yes.

Now there was one more word I was going to say here.

That Allah's promise is true. Let not the life of this world deceive you.

I was going to say one more word here. It's gone. It slipped away. Anyway, is there another question? Say it.

Let me look here, let me see if there's a question. Wait, let's look at the question.

Our guest says again: Sir, may Allah be pleased with you, you explain very well. I kiss your blessed hands with respect, he says. I don't want to ask a wrong question, but I wondered this: since whatever is wet or dry when it is in the Quran, did Allah, the Lord of the worlds, majestic is His glory, first write and then begin to create, or first create and then begin to write? May Allah be pleased with you in advance, he says. Now I'll give you an example. Take an engineer. He draws the plan of a building. After completing that plan, whatever is needed, he knows it; after writing it item by item, he completes them. Now this, corresponding to this verse there are some things people's minds cannot grasp. "Kun," He says: if I say "Be," it is, He says. The question goes there.

Allah Almighty does not do "Be" with letters and sounds. It is connected to time. Yes, if He says Be, it is. How is it? He does it; even if it's hard I'll do it, He says; even if it's hard I'll do it. With what? Within time. Imam Ghazali also says this: that foolish man says, he says, it's written in Imam Ghazali's book: that foolish man says, he says, He said Be and it was; with sound, with letters it doesn't happen, he says. The world was created in six days. The earth in three days, in two days. The heavens in two days. What is between them in two days. So if Allah had said "Be" to His will, it would have been.

It wasn't so. It was connected to time. He created it within time. And He creates what He creates firmly.

Beyond this, beyond this question, it enters the secret of secrets. We are not authorised to speak about it.

Yes.

Now there's probably one more. No. Now ask your question again.

Hodja, 426. 426. 423 25 26. Yes, in 72, in 73, wrongly explained verses. Which of these wrong verses are you asking about? Had We offered the trust to the heavens and the mountains, they would have refused to bear it. Now we read his question. Had We offered the trust to the heavens and the mountains, they would have refused to bear this trust, it says. What is the meaning here? Mountains are the heaviest points of the world, you know, the solid places, because of their weight. If We had given this life, it says. Life to those mountains belongs to Allah. Sir, had We given them life, they would have shrunk from bearing this Quran it says.

Since a human is not a being who can grow to the weight of mountains, or to their size, what is it saying here now?

They feared its responsibility. They refused to bear it. They feared its responsibility. Do they have life, that they feared its responsibility? These are all wrongly explained verses. Man took it on. Indeed he is very unjust, very ignorant, it says. Look now. What happened to the prophets here? And the scholars? Where did they go?

And the friends of Allah? What about the people of Paradise? Look, I'm reading the correct one now. Had We offered the trust to the heavens and the earths, the, to the mountains. They would have refused to bear this trust. Its responsibility. They would have feared. Man took it on. Indeed some of them are very unjust, very ignorant. Some of them. Now what is this? Allah Almighty makes His being known to us. He shows the paths of truth. He lights up the darkness before us. He sends prophets. He sends scholars. In this case man opposes My word and does not know Me. In the places I have given, on earth, in the heavens, the provision in the air he eats, ungrateful, he does not give thanks even once, it says.

In this case, of My word, how true the Quran is, that justice will be inevitable in the hereafter: if I had given life to the mountains and sent the Quran down on them, those mountains would have feared its responsibility. Who are you? He says to man. Although I gave you of My spirit, and made you the noblest of creatures, honoured above the worlds, by your own conduct you are like the four-legged ones roaming the earth, falling short in thanks for the blessings Allah gave, a person who falls short in gratitude and does not thank Allah, you have fallen to that state. You are ungrateful. Ungrateful.

Yes. In Surah Ar-Rahman: Fa bi-ayyi ala'i Rabbikuma tükezzibân. It occurs 33 times. Which of the blessings Allah has given will you (?)? Here, in every verse, Allah reminds people of the mercy He has given them.

Here too He says that. And look what it says after it. Allah Almighty gave this trust to people so that people prove what kind of people they are. In that case, to the men who persist in hypocrisy and the hypocrite women. Look, I explained it just now; this is the continuation of the same verse. It says the same thing anyway. Look: Allah Almighty gave this trust to people so that people prove what kind of people they are; in that case, the men who persist in hypocrisy and the hypocrite women, the men who persist in polytheism and the polytheist women, He will punish, it says. He will punish the polytheists. They will receive even more punishment.

(?) will stay forever. They will be punished. The polytheists even more. Because Allah Almighty says about the polytheists: do not marry them. Because they call you to the Fire. And Allah calls you to the truth, calls you to Paradise, it says. Now in this case, when it says you may marry the People of the Book, they say there is abrogation in the Quran. Never mind. Come and see. See these people's writings on the Quran. Whereas the People of the Book know Allah. They don't call you to idols. And among the People of the Book there are those who became Muslims.

Saying there is abrogation in the Quran and presenting it like that means that Allah changed one of His words and put another word, yet another, that He didn't like that one and put this one. And that contradicts this verse. Whatever We said in the beginning is the same for eternity, it says. Here it (?) to a higher station. For example, a ruling explained in the time of Moses to people (?), in David's time He explains with a bit more authority. In Jesus' time more authoritatively, more broadly. And to the Muslims, for those to come until the Day of Judgement, He explains even more broadly. Actually all of it is the unfolding of one root, so as not to burden people.

In that case they come up and call this abrogation. They say there is abrogation in the Quran; they aren't ashamed of it. That He changes Allah's word, didn't like it, and put another word. That is, don't marry the polytheists; look, marry from the People of the Book, it says. You don't even know what a polytheist is in the first place.

Look, the polytheist is here. Let me read you what kind of person he is.

Look now, Surah At-Tawbah.

It's a verse without the basmala.

From Allah and His Messenger to the polytheists with whom you made a treaty, a warning. A warning to the polytheists. It doesn't say to the disbelievers. It doesn't say to the People of the Book. To the polytheists. And the polytheist appears as polytheist in the verse.

O polytheists! Travel the earth for four more months. Know well that you cannot render Allah helpless. And Allah will disgrace and ruin the disbelievers, it says. Among the disbelievers.

On the Greatest Pilgrimage, on the day of the greatest Hajj, a proclamation from Allah and His Messenger to the people. Allah and His Messenger are free from the polytheists, it says. There you go. It doesn't say free from the People of the Book, from the disbelievers.

And here, shamelessly, they say there is abrogation in the Quran. Don't they read these verses? This book was written according to the roots of Zionism. Yes. Always to smear Allah. They still don't believe that this word Allah, this word, is Allah.

Spirit, the word spirit. Not this one, the word spirit.

If you don't believe that the word spirit is Allah, this verse: if you don't do it on purpose, you're a sinner; if you do it on purpose, you're a disbeliever. I breathed into Adam of My spirit, He says, and (?), it says; so the spirit is Allah Almighty's divine essence, the whole spirit is Allah Almighty, and the will is Allah's will; because He gave of His spirit, there is a will in man too. In no other being is there will.

There you go. I am saying this openly now. If you still, the holy spirit, the angel Gabriel Ruhu'l-Emin, when verses mention them, still say Gabriel, shame on you.

Yes. Come to the essence of the Quran, its essence. I (?). The essence of the Quran. Yes. Is there another question? Let's see.

(?) Hodja, friends, relatives, children: when you have no faith left in anyone, can't trust them, are fed up, when it has come to the point that there's nothing but burden, how will we gather the strength of patience? May Allah be pleased with you. One, when passing by a fire, you won't throw yourself into the fire too. What will you do? Just as you saved yourself, if you want to be close to Allah, you will reach out your hand to them too and try to save them from there. Your saying "Allah" once in this world is better than lying under the earth for a thousand years. So, reaching out a hand to those being dragged in that fire, and one of them even one, how happy you are.

If you live your life with these feelings, you will find peace. And your life will become colourful. Yes.

Aydanur, my child. We are saddened looking at them too, but as far as we can. Allah Almighty in His verse says: if only there had been among you someone telling of Allah, it says, if only there were; you too, among them, tell them the truth. They may listen to you, they may not. Everyone will live out their own covenant, but you will have done your duties, and in Allah's sight you will attain rewards. Yes. The greatest reward is the reward of those who cross to the other side without burning in such fires. They are higher in rank. Without looking at today's setting, knowing they are rubbish heaps and being disgusted is enough for you.

Enough for your ranks to rise. Leave it, don't bring it.

Is there another? Brother Bayram has a word. Where? Above? This one?

(?).

On page 393, 80, 81, 82, he says.

Page 393.

Which page, which is it? 383. 383. 383 Yes. 80, 81, 82. Know that you cannot make the dead hear, nor, when they turn their backs and go, can you make the deaf hear the call. Here, not the dead in the grave, but the non-Muslims whose hearts and (?), who rebelled against Allah, it means. However much you tell them, you cannot make these dead hear, it says. Perhaps you cannot make the dead hear. These dead are not the dead in the grave. The living dead: people who don't enter Islam, who don't turn to the truth. However much you explain. They are people whose hearts are sealed, who had their hearts sealed, who had plugs put in their ears and veils drawn over their eyes.

So know that you cannot make the dead hear, nor, as they turn their backs and go, can you make the deaf hear the call. you cannot make them hear. This is the word in response to that verse. Look. The verse.

Now. verse six: surely those who disbelieve, whether you warn them with punishment or do not warn them, it is the same to them, they do not believe, those who disbelieve verse seven is written wrongly. Alastu bi-Rabbikum, in that address, because they denied Allah. I read the correct version: their hearts they had sealed by Allah there; they had weights put on their ears, and over their eyes they had veils drawn. For them there is a great punishment. This is what this verse says. Sir, verse 80. It, isn't it here? Know that you cannot make the dead hear. These are to the living dead. Nor as they turn and go, it says, can you make them hear.

Sir, as they go, you cannot make the deaf hear the call, the call. Because Islam is a call, a call to the Truth.

You cannot turn the blind from their error and bring them to the right path. What does the verse say? It's not that a person's soul is blind; let not the eye of the heart be blind, it says. This is about those whose heart's eye is blind. Allah Almighty. You can only make those hear who believe in Our verses and submit, it says. Look how beautiful.

Allah Almighty keeps stating the meanings of the verses here.

Verse 82: when the word comes upon them, when the Hour draws near, for them We will bring out from the earth a creature, a dabbah. (?) it will tell them that people did not have firm faith in Our verses. That dabbah, according to one narration, on people's foreheads there will be marks. Like something, like a line, or like a seal on the forehead. They will tell those other than them that they are not Muslims. It will say that people did not have firm faith in Our verses, it says. Yes.

So we have explained your questions too. Time is up. The others, if Allah grants, next week on Tuesday, if we are alive, if my Lord grants, all together we will meet here again. You can ask deeper questions. Spiritual, Sufi, inner meaning, the realm of Lahut, the address "Elest-i Rabbiküm", the realm of the Barzakh, the realm of Malakut, Paradise, Hell; ask whatever you want. Whatever you want.