Talk of 18 October 2025

It says permission granted. Good. What is this? Microphone monitoring. There's no such thing. And my hand slipped too. Yes.

Okay. This is the new one.

Let me take it from here. Let me put it here.

Let me take a look for a minute.

Look here, this one has been read.

A guest says: peace be upon you, Hodja. "Were it not for you, I would not have created the worlds." Is this hadith true? It is not true.

This is not a hadith. It is shirk against Allah.

Now people are puzzled. Where is the shirk against Allah here?

What does "were it not for you" mean? It means: I did not create you, you were created by someone else and came to me.

I did not create the worlds. Someone else created you. And I created these worlds from you. Were it not for you. Had I not created you, I would not have created these worlds. That is its wisdom. Had I not created you. Because He sent him as a mercy to the worlds. To the worlds. Allah attained this name (?) by creating him. This was done by Zionism, the unbelievers, the accursed enemies of religion, to disparage themselves, that is, to disparage Allah, "were it not for you". That is, Allah could not create him. Someone else created him too. And from him Allah created the worlds. We'll see. And with word games they deceived people.

Yes. A guest.

Are there verses for this hadith? Peace be upon you, my teacher. Had it not been for you, you would not have created the worlds. Is the hadith true? This is not true. As I just explained: had I not created you, I would not have created the worlds. So the worlds were created from this, which is why the question below now asks: Are there verses for this hadith? If so, in which verse does it appear? And were the worlds, the earth and the heavens, created from his light? Is there a verse about this? He says: I kiss your blessed hands.

So what you mentioned is not a hadith. I told you the hadith. Because if a single word is wrong, it is no longer a hadith. Had He not created you. Then Allah Almighty, "wa mâ arsalnâka illâ rahmatan lil-âlamîn", in which surah is this verse, Surah Al-Anbiya, Surah Al-Anbiya, verse 107, in Surah Al-Anbiya, verse 107, what does it say, let's see, Surah Al-Anbiya. Yes. Time has passed. Al-Anbiya. It's page 321. 315. 319, 21, verse 17, 3146. "My Messenger, We have sent you only as a mercy to the worlds," it says.

What does it say? Guest, in verse 107 of Surah Al-Anbiya: "We have sent you only as a mercy to the worlds." Why does He say that? Because He created these worlds from his light. And from his soul He created human beings. That is why human beings became more honoured than the worlds. Yes.

What does he say? Look: were the heavens created from his light? When Allah Almighty created the Prophet (peace be upon him), He first created his light. His light.

He kept it in worship for seventy-eight thousand years.

Then He began to ask, 'Who am I?' While the Prophet (peace be upon him) was in the state of light, he began to answer the questions of Allah Almighty.

In this state, the light perspired. When it perspired, He created a gem. The gem means: when Allah Almighty understood that he was His, that is, fully obedient, worshipping His essence, in the way He wished, it fully obedient to His Being, directly from that gem, that, He divided it into four parts. From one He created the earth, from one the heavens, from one what is between them, and from one the water. And He said: settle upon the water. What does this mean? He created all living things from water. From water.

So from his light these worlds, and human beings were created from his soul. Because Allah Almighty gave the Prophet (peace be upon him) a portion of His soul. The Prophet, to whom He gave a portion of His soul, (peace be upon him), in order to send him as a mercy to the worlds, first from his soul He created the prophets.

From the souls of the prophets He created the souls of their peoples.

From the souls of their peoples, the one who is superior in the worlds, the most honoured human being, was created. Now look what it says in verse 81: Yes, remember, when Allah took the covenant of the prophets: after I have given you the Book and wisdom, when a prophet comes confirming what is with you, you shall surely support him. Do you affirm this? Do you affirm this covenant of Mine? When He said this, they answered: we affirm it. Thereupon Allah said: then bear witness, and I am with you among the witnesses, He said. I am among those who bear witness, He said. That is, Allah Almighty, from the soul of the Prophet (peace be upon him), created the souls of all the prophets who would come to the world.

And from their souls He created the souls of their peoples, and in this way every prophet says: I am the first of Islam. Indirectly, all human beings were created from the soul of the Prophet (peace be upon him). Indirectly, all human beings, and these, in the realm of Lahut, as many people as would come into the world, Allah Almighty created our souls in the realm of Lahut. There He divided them into three groups. Those of the right, those of the left, the class of the Muqarrabun. After separating them all at once, He said: I am your Lord. That is where they were divided into three. Right, left, and the class of the Muqarrabun.

So the worlds are from the light of the Prophet, and human beings, indirectly, from the Prophet's soul. In this case, as for religions, in our time there is no religion other than Islam.

The prophets who came to earlier peoples came upon the fitra of Islam. It is in the books, in the Holy Quran. The Torah, the Psalms, the Gospel are in the Holy Quran. The four books are the Quran. In this case there is no such thing as "religions". Those outside the Quran are without religion. It is this simple. Isn't that so? "Inna d-dîna 'inda llâhi l-Islâm", what does it mean? It says there is no religion other than Islam. So those who say "I'm of this religion, I'm of that religion" are without religion, those who do not accept Islam. Saying they themselves follow the Gospel, another follows the Hebrew, another, well, follows the Torah, there is no such thing.

Well, whom did those before the Torah came follow? When those prophets who came told their people, those who followed him were upon the fitra of Islam, because he conveyed Allah's command. Those who obeyed Allah's command were upon the fitra of Islam, those who did not were without religion. It's simple, isn't it? If one does not accept Allah's religion. Then He sends a book. Those who follow the book are upon the fitra of Islam. Those without the book, that is, those who deny it, are again without religion.

Allah Almighty sends the Psalms. Those who follow the Psalms are upon the fitra of Islam; those who don't, who deny Allah's command, are again without religion. He sends the Gospel. In the Gospel, upon the fitra of Islam, Allah's command, Allah's prophet, those who follow him are upon the fitra of Islam. Those who don't follow him are without religion. Then He sends the Quran. Since all of them are within the Quran, to the whole world, "wa mâ arsalnâka illâ rahmatan lil-âlamîn", He sends the Quran to the worlds through the Prophet. Go on, here you are. All your books are in this. Obey this, He says. "Inna d-dîna 'inda llâhi l-Islâm." Those who follow this are upon the fitra of Islam.

Those who don't follow it are again without religion. "I'm of this religion", the other "of that religion"; when he says that, explain to the back of my ear (?). The verses are out in the open, explicit. In this case, if a person uses his mind, he finds the truth. There are two paths to the Hereafter. One is the path of torment. One is the path of joy. Follow whichever you like. Either its torment or its joy. So what follows from this is: be religious or be without religion, there is no other religion of religion (?). Religion means the laws of Allah. Since there is no god other than Allah, if you step outside Allah's law and say "my law is this", you fall into the state of a person who denies his Creator and makes up a religion according to his own mind.

Today, at a workplace, a boss or a manager gives you a task. If you fulfil that task, you stay there. He provides for your family, feeds you, looks after you.

In that factory, is there no one who objects to that boss? There is. But because that boss pities that person, because he has children and he (?) them, he does not throw him out of the factory. He pays him a monthly wage too. In this case there are two people there, that is, the people there split in two. One sides with the boss, and those against the boss are rebels. The world is like this too. One is religious, one is without religion. Two paths.

One obeyed the Owner of the worlds, the other denied the Owner of the worlds. Now, some people who have a religion will say, you know, these so-called followers of religion: our book also came from Allah. Most of your book contains words altered by rabbis and priests. One, the original of your books is inside the Holy Quran. Second (?), if you don't believe in Allah's last prophet, if you abandon Allah, who created the worlds from nothing, who created His Beloved, created from light the worlds, and from his soul the most honoured, religious and irreligious, human beings, if you abandon that Allah, and,

as a human being created indirectly from the Prophet's soul, if you deny your origin, into the state of which nation do you fall? The Gypsies. They deny their own nation.

And when Abraham's fire was being lit, Çingen'e and Çingani (?) actually, one of them a man and a girl (?), if two siblings commit adultery, they will burn Abraham, he said. Because these two siblings committed adultery, they came to be called Çingene. In this case you fall into the state of one who denies his origin. Because there is no other owner besides the Owner of the worlds. Lâ ilâha illallâh. There is no god but Allah. But what do you say? Lâ ilâha illallâh, Jesus is the Messenger of Allah, you call Mary's (?) son. There is no such Allah. There is no such Allah. Allah, Surah Al-Ikhlas: Qul huwallâhu ahad, Allâhus-samad, lam yalid wa lam yûlad, wa lam yakun lahû kufuwan ahad. He has neither family nor children, it says.

Where did you make these things up from? You knew how Adam was created. Allah Almighty breathed into him from His soul and made the angels prostrate, and Satan did not prostrate and was cursed, and you believed this, if you believed this, Allah in the Holy Quran says the creation of Jesus is like the creation of Adam, and in this case you now, since Adam is not Allah's (?), He breathed from His soul, brought a (?) to a body (?), placed him into the outward physical realm. If the creation of Jesus is also like Adam's, where did you get this from, that he is (?)'s son, that he is Allah's son? But Allah says it, He says it is like the creation of Adam.

So come to your senses; if, in the name of religion, you follow made-up religions or people, giving your own mind over to people's minds, then you become a candidate for Hell, of which He says it is an eternal place of torment and that returning to it is a place of a bed. This world is temporary. A thousand years here are like one day of the Hereafter. Here, if a little (?) pressed on your hand, you couldn't bear it. You can't hold your hand over a candle flame. How will you bear that torment there? Here, if you like the nafs, Satan, the beauty of the world, and for a temporary time, for a few minutes, for a few hours, you leave your own eternal life subject to an eternal place of torment, is your mind a mind?

is the path you've taken a path?

Yes, other than Allah, show another god, say: this is also his religion, I followed this, then "lakum dînukum wa liya dîn", your religion is yours and mine is mine, what you worship is yours and mine is mine. But other than Allah there is no god, Allah is the same Allah, the Allah of us all, who created us all, other than Him no god besides Him, our Lord; and you get up and say, no, I believe this about His Book, no, I believe that, if you discriminate between people and see yourself above people, then you go against Allah's justice, and within that justice you bring yourself to ruin. Yes. What does the guest say?

I guess, guest, we've explained your verses at length, haven't we? We've explained the question. Yes. Let me look, is there another question?

Sedat 44 (?): Peace be upon you, sir. Could you enlighten us about the torment of the grave? People, holding on to hadiths, say the torment of the grave exists. If you are of Ahl al-Sunnah, you'll deny this (?), you'll deny it, they say. May Allah be pleased with you. I kiss your hands. The torment of the grave exists. Which verse of Surah Yunus is it? 40-20? Have a look. It says it there. Pharaoh being in torment. Look at that. It says Pharaoh is in a torment right now. Look. What does it say? Pharaoh is in a torment right now. The severe torment, it says, is in the Hereafter. So when it says Pharaoh is in a torment right now, this is the torment of the grave.

Just as we see dreams. In our dream, you know, sometimes men chase us, we run, we're afraid and so on. Or you fall off a cliff and so on. While falling you wake up like that, frightened and so on. This is a torment. But does the torment of the grave there resemble this? Or is it a different kind of torment? We don't know that either. But probably again within a fire, again within some kind of burning, but lighter; the severe torment is in the Hereafter, it says.

Surah Yunus, verse 92, that it is in Surah Yunus but let's see which time (?) this is, Surah Yunus, 218, at 218, yes. 98.

Which verse did you say, 98? 92, look: "O Pharaoh, so that you may be a lesson for those after you, today We will save your body lifeless. Indeed, many of the people are heedless of Our signs." This is something else; he is in a torment, it says, Pharaoh is in a torment. Starting at 90 and continuing from 90 will. We brought the Children of Israel across the sea, but Pharaoh and his soldiers pursued them, out of oppression and to attack them. Finally, when he was about to drown in the sea, Pharaoh: truly, that there is no god other than the god in whom the Children of Israel believe, I too have believed. I too am of the Muslims, he said.

Now you believe? You are of the deniers. Yet before this you had rebelled and been of the corrupters. And indeed We settled the Children of Israel in a fine land," it says. So that you may be a lesson, today We will save your body lifeless. Indeed, many of the people regarding... This isn't it either. He too is in a torment, it says. That torment, the severest of that torment is in the realm of the Hereafter, it says.

Let's have a look like this, at this moment. Let's not waste time looking for it; in which surah's verse, let's put it there. The torment of the grave exists, and the torment of the grave is especially for sinners, Allah Almighty, until the Day of Judgment, in such a torment. You know how a person has a bad dream, and when he wakes up he says: phew, it was a dream. Like that.

He is now in a torment. In the Hereafter is the severest of torments, it says. Have a look at it that way and you'll find it.

Come, let me see.

There, look.

There, look, that's it. Which surah?

Look, Al-Mu'min 45-46. There. Al-Mu'min 45-46. Let's look here. Let's look here.

Al-Mu'min, what, Al-Mu'min? Al-Mu'min. That is, Ghafir. 446. Look now. 466. Which verse? 466. Yes.

They... Finally Allah protected this person from the evils of the traps they had set. And a terrible torment surrounded Pharaoh's people, it says. This surrounding is both spiritual, that is, the torment of the grave, and their drowning in the sea. They are brought into the fire morning and evening, it says. Look, this is the torment of the grave. On the day the Hour comes. Look, the Hour hasn't come yet. They are brought into the fire morning and evening. This is torment. This is the torment of the grave. "Put Pharaoh's family into the most (?) of the torment," it will be said, it says. This is the torment of the grave; on the other side is his real entry into torment.

Yes.

(?) says: peace be upon you, sir. I kiss your blessed hands. My question: page 429, 19. Could you open the verse, he says. 419, 429. 429. Here. Which verse? 19, verse 19. A verse that has been interpreted wrongly.

The wrong part, let's look at what's wrong like that. Where is the wrong part here? "Thereupon: our Lord, lengthen the distance between the cities we travel between." This was between Mecca and the city, or between Medina and Syria, it was close. They are disputing among themselves. Then they pray to Allah like this. And Allah widened the distance between them. He lengthened the distance there. They said: lengthen the distance between the cities we travel between. "And they wronged themselves. So We made them tales of warning and We tore them utterly apart. Surely in this are lessons for everyone who is very patient and very grateful," it says.

Now, look, what is the one asking about the wrong part (?) here? We read the correct one: "Thereupon: our Lord, lengthen the distance between the cities we travel between, they said, and they wronged themselves." In this case they became tales of warning. And they were torn utterly apart. Allah didn't tear them apart. Through the deeds they themselves did, they themselves wished it, they themselves were torn apart. Yes. Otherwise, as I said, it was written according to Zionism; they always blamed Allah.

Now I could say: my Allah, did You give me a limited mind? He did. Did You create me flawed? You did. With this (?) mind of mine, with this flawed thing of mine, with my state, if I asked this of You, why did You tear me apart (?)? Wouldn't he say that? And You should have forgiven. But if you tore yourself apart, and Allah wrote your destiny that way, if He said: I won't interfere with what you do, I will hold you to account for the deeds you did, then what is Allah's fault here?

No one can blame Allah. A verse isn't interpreted like this. That's what we always say. A book written according to the roots of Zionism. Yes. Our Allah is not such an Allah. Our Allah is the possessor of complete justice. The possessor of mercy. An Allah who never discriminates among His servants. Allah who gives everyone their own wish in full. Yes.

Let me look, is there another? There is, sir. Let me take a look. Refresh the page from here, let me see.

Peace be upon you, sir. Could you open verse 100 of Surah Ta-Ha? Sir, stay in Allah's care. Which page?

Surah Ta-Ha starts at 312. Let's see. Yes. 312, 38, 38, Surah Ta-Ha. Yes. Which verse, he says? Verse 100. "Whoever turns away from it will surely bear a heavy burden of sin on the Day of Judgment," it says. Look what it says: "My Messenger, thus We tell you some of the news of those who have passed. Surely from Us We have given you a provision," it says, We have given a remembrance, it says, that is, We gave the Quran. "Whoever turns away, that is, turns away from the Quran, surely on the Day of Judgment a heavy sin burden will he bear. Why? A heavy burden of sin: Allah Almighty says in His verse: For the unbelievers, all the good deeds they did have gone to waste, it says.

So if all the good deeds they did have gone to waste, what is left? The burden of sin is left. A heavy burden.

The reason it is a heavy burden: if Paradise has seven levels, Hell too has seven layers. Layer by layer, there is a punishment according to one's crime.

There is burning in fire.

There is whipping under the lash, with steel whips.

There are places of freezing cold. Stark naked. A state like a person freezing. That is, there are various places of torment.

Isn't this a burden of sin? And since they are eternal there, whatever their punishments are, as far as He says there, Allah Almighty says this: After suffering torment there for many thousands of years, they will remain as logs of fire. Many thousands of years. If a thousand years here is one day there, what does many thousands of years mean? Can you imagine?

Yes. May Allah protect us. Yes.

"Whoever turns away from it", from the Quran, "on the Day of Judgment will bear a heavy burden of sin." Turning away from the Quran means leaving (?) Islam. Everyone who recites the declaration of faith is a Muslim. Even if he commits sins greater than himself. If he goes to the Hereafter as a Muslim... Surah Al Imran, verse 131 corresponds to that. Look what Surah Al Imran says. Well, what does it say in 131?

"Beware of the fire prepared for the unbelievers," it says. for whom is the fire prepared? For the disbelievers. If your religion your religion and become an unbeliever, you remain (?) to this fire, it says. "Beware of the fire prepared for the unbelievers." Surah Al-Baqarah, verse 27, says the same, verse 24 says the same; look what it says, verse 24. Well, here, these... Read from the start, read from a page back, so the verse is understood better from there. "If if you doubt the Quran We sent down to Our servant, then you too bring a surah like it, and call your witnesses besides Allah for help it says. That is, no one can bring a surah like it.

Because Allah's word is (?) of letters. With these letters, with which meanings, which verse, in which way, in which meaning He tells us. And which meanings that meaning leads to, within the verses, the letters. "If you are truthful in your words..." You cannot do it. "And you will certainly not be able to. Then beware of the fire whose fuel is people and stones. It has been prepared for the unbelievers." Go ahead.

Yes, Taha guest, and there is also a member guest now.

Peace be upon you, my teacher; until all Muslims enter Paradise, our Prophet will supposedly not enter Paradise. Wishing all his ummah to come out of Hell, he will supposedly pray to Allah, they read as a hadith narration. Is this true? That's what they say. But according to the verses this hadith is far from being a hadith. Why is it far? Because he will intercede. He will intercede, but from the people from whom Allah has withdrawn His mercy, no one will be able to intercede for anyone. What is it, the verse: intercession, there is a station of intercession among people, among prophets. The moment He withdraws His mercy from a person who will enter Hell, even a prophet will not intercede for him. This too is Allah's justice ruling. If he is to go to Hell, even if he is of the Prophet's ummah, Allah does not forgive His torment in Hell for his sake; He has withdrawn mercy.

The withdrawal of His mercy is the confirmation of Allah's attribute of justice. The one who will go to Hell, for the one who will go to Hell, the Prophet cannot intercede, no one can intercede; he will go and suffer his punishment there. Why will he suffer his punishment? Because his nafs has not matured; that nafs will mature in Hell. After it matures in Hell, the unbelievers will say to the Muslim: why did you come here, you were a Muslim. And he will say: I did worse things than you; I am a Muslim, but this punishment is too little for me even. When he says that, Allah Almighty hears these conversations.

My ummah, I mean My servant, you, He says, your faith has matured, come out of there, He says. He takes him out of there.

Now, according to this hadith, is this fabrication true or false?

Make it up, make it up, tell it. Make it up, make it up, tell it. Those who will go to Hell, Allah Almighty will characterise with His attribute of justice. Yes.

The guest Bilgi says: peace be upon you, Hodja. Could you explain the seven thousand worlds? Not seven thousand worlds. Seventeen thousand worlds. In one narration, eighteen thousand worlds. Do you know what these worlds are? The cat is a world, the dog is a world, the wolf is a world, the ant is a world; these animals He created are a world. Why are these a world? He created the world, and Allah also does the cleaning of the world. Again, by producing animals, animals,

for example, a lion kills an animal, eats its meat, the bones remain. Hyenas eat most of the bones. On the other side eagles come, lift the bones into the air, break them, swallow the bones. The deer's bones, its antlers in the snow, it dies, stays in the snow. Through one winter, its ants, its worms, its birds spend the winter licking the bone. He created everything in order and harmony. And Allah Almighty has the world cleaned this way by each other's filth. That is why 17 thousand worlds; in these 17 thousand worlds, so they say, others say 18 thousand worlds. Well, it's for the cleanliness of the world.

And it is for the service of man. Service to man as well. Some, earthworms lift the soil, loosen it. Well, others, for example animals leave their dung, it becomes fertiliser. Service to man as well.

You had a question, say it now. Come on. Hodja, after (?) fell into (?), on the fortieth day into (?) (?) fell. (?)? (?) fell. On the fortieth day it has a (?) in a (?) state. Yes. From which mother and father will we come, how will it be? That isn't your mother's and father's wish, nor yours. It isn't your mother's and father's wish either. Sit down. Yes. If everyone came by each other's wish, this still couldn't find an order. Everyone would eat each other. With which mindset, to which mother and father, within which mindset, this child, a girl or a boy, in which will the test be better, when He sends it, with which mother and father the test will be better, Allah knows this.

Otherwise the mother and father chose there and came, there is no such thing. For your mindset, your understanding, your test, his test, in the best way you will both live and be tested by what you do. If we ourselves there, lâ ilâha illallâh, had said give me Ahmet or Mehmet, or had said give us this lady, this lady, this (?), his world is different, your world is different; coming to each other, you would find no peace in the world. Oh, this greatness of Allah.

Yes.

Let's see.

A guest says: peace be upon you. Could you open verse 28 of Surah Al-Baqarah? Sir. I kiss your blessed hands with respect. "How can you deny Allah, when you were dead and He gave you life? Then He will cause you to die again. He will bring you to life again. Then to Him you will be returned," it says. It says rightly. The verse is right too. Now, verse 28. Look what it says now.

"How can you deny Allah, when you were dead? He gave you life. Then He will cause you to die again. He will bring you to life again. Then you will be returned." This points to both the outward and the inner meaning. The outward world: we were raised in the realm of Barzakh. Bodily we are not yet in the world. We are not in the outward world. To send us into the outward world, Allah Almighty created the body of Adam from clay, breathed into it from His soul, and created our mother Eve as his wife, and so He set up the first human factory. This human factory. Then He sends those who will come from there into the world according to time.

This is outward coming to life. Outward coming to life from there.

Then in the world we will die for the first time. He will bring us to life a second time, in the state of the Hereafter. After the reckoning He will cause us to die a second time. This is it.

You were dead. He gave you life. That is, we now move to the inner meaning of the dead here. A person whose heart has not found (?). Look at verse 46 of Surah Al-Hajj, let's see what it says there. Surah Al-Hajj, verse 46. Which page, have a look.

Well, Surah Al-Hajj is on page 331. 331, well, 46. What does the verse say now, Surah Al-Hajj: "Those who oppose you, have they never travelled through the land? For had they travelled, they would surely have hearts to reflect with and ears to hear with." What does it say here, look what it says, pay close attention, don't just read it and move on like that, think with your mind right away, again: "had they travelled, they would surely have hearts to reflect with and ears to hear with." The ear that hears is in the heart. The heart is the source of the soul; the manifestation is in the heart. This has many wrong (?) effects; if we explained it now, days would pass.

"But the truth is, it is not the eyes that go blind." Of course, the eyes. "But the hearts within the breasts go blind," it says.

So, you were dead (?), there We gave you life, We revived you. You became Muslims. You came to Islam, you were revived.

Who are the dead? Those who still have not come to Islam. This is its inner opening. Look what it says here.

Let's read it to you now, here. Open that Surah An-Naml, let's see. Let's open Surah An-Naml here. Let's look from here. Yes. Wait.

Shall I go in there from here? Surah An-Naml. Surah. Let some time pass, let's see what happens. One that

"you cannot make the dead hear, as they turn their backs and go away, nor can you make the deaf hear the call."

Who are these dead? Those whose hearts have not found (?), dead who have not been honoured with Islam. Those who wander, who live outside Islam, are at the same time living dead.

Now, elsewhere too it says the same thing. There are many verses about this, the heart being dead, that is, not knowing Islam, and as I just explained, those who, while there is no religion other than Islam, with religions they made up for themselves, drag themselves to torment, these are the dead, the living dead, because there is no religion other than Islam: inna d-dina 'inda llahi l-islam.

Guest, did you understand? If you didn't, I'll explain it another way. Hodja, in prayer, when we go into ruku, with our head down, should we look at our own feet, or, raising our head a little, should we look with the corner of our eye at the place where we prostrate? You will look at the place where you prostrate, but this eye also sees your feet; but generally you will look at the place of prostration. If you look at your feet, you'll be hunched, hunched like this. But if you look forward, if you bend forward, if you can come right to about 90 degrees like this, your muscles get stretched. You'll have done a complete workout.

Prayer is a workout anyway. When you go to, you know, to the doctor, those movements he gives you, what do they call them? He makes you do movements. Exercises. Those exercises are all in the prayer. And it relaxes you. By pressing the tip of your right big toe into the ground like this, it stretches all your muscles, takes away your tiredness.

Allah who created you has put in for you everything there is for your rest. But if you go against what Allah created, you can't get away from the doctor like this. And with the medicines the doctor gives you, you'll ruin yourself. Yes. Let me look, is there another?

There is. There is, there are many. Yes, yes, they've come. Questions have come.

Hodja, in the verse it says the creation of Jesus is like the creation of Adam. From other verses we also know that our Lord breathed into Adam from His soul. For all other people too, is the soul entering the body in the mother's womb likewise in the form of our Lord Himself breathing the soul? Our souls being brought and placed into the body (?), does our Lord Himself do it, or a commissioned angel? There is no commissioned angel; this comes directly by our Lord's command. But other people, this, like this, let me put it,

Allah Almighty Himself came to Mary. The soul, the universal soul, is Allah Almighty. Allah Almighty sent angels to all the prophets. To give them glad tidings of children, or to destroy a people. Angels came. But to Mary He says: I sent My soul.

Since Allah Almighty gave a portion of His soul to Adam, this is the soul.

But if some people who don't know themselves, chasing some superstitions, call Gabriel "the soul", then for them, of course, all the verses turn into nonsense anyway. The universal soul is Allah Almighty. If my Lord wishes, He sends a portion of it wherever He wishes. Since He is present and seeing everywhere in this universe, if He is present everywhere in this world, then He sends a portion of it everywhere, to every place. Connected to His Being. Our minds can't grasp how this happens. But we can say only this much. If there were a big memory, a big memory, a computer memory, and you put a computer connected to this memory everywhere, all the operations there are seen by this computer.

Does it see them? It does. Like that. He is present and seeing everywhere. In this case He sent His soul to her. How can it be, without a human hand touching me, she says. The soul of Jesus, or the souls of all the people who would come into the world, were created in the realm of Lahut. Ready. All human beings were created in the realm of Lahut, ready. There, when Allah Almighty made His Being known, they split into three groups and were raised to Barzakh. Then from Barzakh, in verse 172 of Surah Al-A'raf, a covenant was made with all human beings, and they were raised to Barzakh again. After that, Allah programmed these worlds according to them.

No one can step outside this program. When He came to Mary, and Mary said: how can this be without a human hand touching me, He said: this is not hard for Allah. And He breathed the soul. They call this an angel. An angel. An angel doesn't come to a woman. You have no knowledge at all. What would it be? Gabriel. Gabriel doesn't come.

Why doesn't he come? Then it would have been Gabriel's son. It would have been his touch, may Allah protect us. That is why Allah Almighty, when He says the creation of Jesus is like the creation of Adam: no one but Me breathed into him, I brought him, I am the Owner of the worlds; for Me there is no etiquette, because I am the one who creates people down to their most private parts, He says, you see. That's why it doesn't mean He simply breathed and that was it; this has depths. That's why outwardly He also says it this way. Like his creation. That is, I breathed, He says.

But explain this to people (?).

Yes. A member guest says: my teacher, you explained the meaning of the middle prayer to us, we learned from you that verses can sometimes have meanings differing degree by degree, sometimes an inner meaning, sometimes an outward meaning. Apart from the middle prayer you explained in this verse, does it also have an outward meaning? You already skipped its outward meaning and came to its inner meaning. The outward is the step to the inner. If you don't do the outward, you can't pass to the inner. What did you do? You adorned yourself with taqwa. And in prayer you erased the whole universe. You came face to face with Allah.

Allah, and you. And while praying with your Lord, you begin to talk. You recite prayers, you recite verses, and you also talk. This talk is not talk of the tongue. It is the talk of inspiration. The soul speaking with Allah Almighty in its own language. But on its tongue it recites verses. In this case, if you pray your prayer this way, you will have prayed the middle prayer. That's why it says: be mindful of the middle prayer. And some poor souls say the middle prayer is the afternoon prayer. Some say that. Some say it's the night prayer. That is, they twist the prayers around. He doesn't know what it is, you see.

And people believe what Ahmet or Mehmet says. And some people say: I prayed my middle prayer, I don't do the prayer.

Yet the Prophet also prayed the middle prayer. He prayed with Allah Almighty until the end of his life. That's why the (?) said: O Messenger of Allah, to (?) the two rak'ahs of prayer you prayed, I would give all the prayers of my life, he would say.

Yes.

I understand, sir, he says. And he says he kisses (?) with respect. Is there another? Let me look. Let's see. It has come.

Hodja, you explained the meaning of the middle prayer to us. We read that. (?)

Sir, the hadith 'the saint of my community is like a prophet of the Children of Israel'. His ummah and the other prophets, directly from the soul of the Prophet, is it like this because they were created that way? I kiss your blessed hands, he says.

Moses says to the Prophet: the wali of your the saint of your community is like a prophet of the Children of Israel, he says. How can that be, he says.

The Prophet sends Imam al-Ghazali to Moses. (?) says: who are you? Al-Ghazali: I, in such-and-such a city, from so-and-so, my mother is this, my father is that. I studied here, I did this there. When he starts talking, he says: I asked you who you are. You went on and on, he says. What's this, he says, that is, you didn't introduce yourself, he says. After introducing himself, he says: Allah Almighty asked you what are those sticks in your hand, he said. And you didn't say "sticks" directly, he said. Why didn't you say "sticks", he said. He said: to stay longer in His presence, he said, I made it long, he said.

I protect myself with it, I guide the animals. I do this, I do that. Well, you are a prophet too; I said it like this to stay longer in your presence, he says. Then he says, 'You have spoken the truth, O Messenger of Allah.' Now all the prophets are Allah's chosen (?), distinguished people. We cannot know the destiny they know. But the wali of this time is bound by what is within the four books. They, with what is in one book, or two books, or three books, were bound.

The wali of the Prophet's ummah, with the ruling of the four Books, that is, with Allah's whole law, the law brought to perfection, the law that will continue until the Day of Judgment, he rules with its ruling and he himself is bound by it. That's why his state is like theirs.

His state is like theirs.

Let me look, is there another? No. Let's end our lesson here too. We have a guest anyway. We'll talk with him a bit as well. Stay well. Stay in Allah's care. I guess the night prayer time has come. Let's pray the night prayer too. Stay well. Stay in Allah's care. Lillâhi ta'âlâ al-Fâtiha.

Amin.

I'm looking at you too, wondering where you are.