Talk of 8 November 2025

Look, this one has repeated itself too.

The Sheikh's path, the one who does not die, on the Sheikh's path, the one who does not die,

(?) (?) (?) (?) (?) Hearts burning and burning, Allah, (?) turning and turning, Allah, hearts burning and burning, Allah, (?) turning and turning, Allah. Hearts burning and burning, Allah, (?) turning and turning, Allah, hearts burning and burning, Allah, hearts burning and burning, Allah.

My heart (?), there are hearts, my dear, there are hearts. Allah, my heart (?), there are hearts, my dear, there are hearts. Allah, among these people, my dear, there are those who laugh at us, who laugh at us. Allah, among these people, my dear, there are those who laugh at us, who laugh at us. Allah, (?) the right of (?) for us, (?) the right of for us. Allah, too, let them know, let them know, there are those who love the Truth, there are, Allah, there are those who say it. Allah, (?), (?) is plenty, my dear, (?) is plenty, Allah, (?), (?) is plenty, my dear, (?) is plenty, Allah, there is no crossing, none, there are deep waters, there are deep waters, Allah, there is no crossing, none, there are deep waters, there are deep waters, Allah, stop where you are, do not ask for the arena, my dear, do not ask for the arena. Allah, stop where you are, do not ask for the arena, my dear, do not ask for the arena.

Allah, for the arenas there are (?), there are (?). Allah, for the arenas there are (?), there are (?). Allah, whoever (?) the arena, let him come, (?) the arena, my dear, let him come, the arena (?). Allah, (?), (?), who has (?), who has (?). Allah, (?), (?), who has (?), who has (?).

This path is my place, my heart is in a (?). This path is my place, my heart is in a (?). (?) coming, ships coming, laden (?) on its paths, (?) (?).

On its paths, on its paths, days have opened, not fitting on the road. Again it looks and waits, the heart is choked, not fitting, not fitting.

On its paths, on its paths, days have opened, not fitting on the road.

Now Do you know where we are starting from? Where are we starting the questions from? (?) guest says, "Hodja, wa alaykum salam." Are we starting from the creation of Jesus?

Yes. We are starting from that one, I suppose?

"No, Hodja. In the verse, the creation of Jesus is like the creation of Adam, you had read it, Hodja." But here it says this: "In other verses we also know that our Lord breathed into Adam of His spirit. And for all other people, the spirit entering the body in the mother's womb in the same way, personally, is it in the form of our Lord breathing the spirit?" We have not read this. We are starting from here. Yes, (?) guest. We are starting from your question. They say: "Hodja, in the verse, the creation of Jesus is like the creation of Adam, it says." Correct. "In other verses we know our Lord breathed of His spirit into Adam." That is correct too. "For all other people too, is the spirit entering the body in the mother's womb the same, our Lord personally breathing the spirit, in that form? Bringing our spirits and putting them into the body, is it our Lord Himself, or the angels on duty who do it?" they say.

Yes.

Allah Almighty (?) Adam of His spirit.

That is, more correctly, more correctly, no, to put it more meaningfully, He already created us from His spirit. In the realm of Lahut, as many people as would come into the world, He created all their spirits in human form. He created spirit, nafs and life as one. "Hodja, that's not what I asked you." Be patient, I will explain.

Be patient.

Who? Allah Almighty sent people into the world, clothed them in an outward body, so that they would prove what kind of human they are, He created Adam's body from clay, breathed into it of His spirit, and brought father Adam to life in the body. The first human factory, He set it up by creating it in Adam's (?). Now here it says, "I breathed into Adam of My spirit." To no human other than Jesus does He say, "I breathed of My spirit" into him.

He says it only to those two. What does this mean? If we use our minds a little, we will all grasp this. (?) we know it, but we cannot understand the situation. Adam was created without a father; from clay, from mud, a body was made, and Allah Almighty brought it to life by breathing in His spirit, Adam, and also our mother Eve, from a person's left rib bone He created her, therefore men are (?) and in charge over women. That verse appears.

Allah Almighty, who breathed of His spirit only into Adam, this time only His spirit, a part of His spirit, by sending angels to our mother Mary, the spirit of Jesus, created earlier, He breathes into Mary without a father. He gives it without a father. To these two humans Allah Almighty says, "I breathed of My spirit." He says, "I breathed of My spirit."

For other people, the spirits He takes from the Barzakh, sealing them there with a code, sir, to the realm of the Malakut sends them; in the realm of the Malakut, as spiritual souls the spiritual spirit, there they are divided into a portion, and sent into the world, and by an angel on duty that spirit is given into the mother's womb. So if Allah Almighty had Himself breathed of His spirit into all people, He would not have breathed into Adam and also into our mother Mary, nor said the creation of Jesus is like Adam.

Because these were created without a father. Allah makes His miracles appear. The others are a spirit coming onto a body.

That is, through the union of father and mother, fertilization in the ovary, then the spirit entering it on the fortieth day.

Yes. Dear guest, this question you asked is also about Allah Almighty saying it this way about two beings. That is, about two He created. To Adam He says, "I breathed of My spirit." And to Jesus He says, "I breathed of My spirit." Just the same, His saying the creation of Jesus is like Adam; just the same thing, being created without a father. Yes. He shows His miracle here.

If there is a part you don't understand, ask again. "Hodja, you explained to us the meaning of the middle prayer. We learned it from you. Verses can sometimes have meanings that differ by degrees. Sometimes an inner meaning, sometimes an outer meaning. Does the middle prayer in this verse also have an outer meaning besides what you explained, I wonder?" The middle prayer means praying before Allah Almighty, personally speaking with Him in His presence. Its outer meaning is: thinking of Allah Almighty, if for more than half of the prayer you pray thinking "I am in the presence of Allah Almighty," your prayer is accepted too.

Just like the middle prayer. That is its outer meaning too.

Its inner meaning is praying while personally speaking.

But being before Him, knowing it, speaking with Him, and Him speaking to you, the middle prayer appears. But as some deviants say, "I have prayed the middle prayer. I no longer need to pray." He says, "I don't pray." Those are people who destroy themselves by Satan's deception. Whereas people who attend to the middle prayer continue worship even more. To stay in Allah's presence, they turn to prayer even more.

"Sir, 'The saints of my ummah are like the prophets of the Children of Israel.' Is this hadith so because the ummah and the other prophets were directly created from the Prophet's spirit? I kiss your blessed hands," they say.

I explained this once. It is on our website.

The Prophet said, "The saints of my ummah are like the prophets of the Children of Israel." What did he mean by saying that?

Allah Almighty asks Moses, "O Moses, what is in your hand?" He doesn't just say, "My staff." He says, "I lean on it when I get tired. With it I gather, for my animals, grass and such from the trees. That is, from the leaves, I gather dried leaves." He explains for a long time. In the end he says, "It is my staff." Moses said to the Prophet (peace be upon him) — spiritually, of course, these things —

"You said this. Can you show me someone like that from your ummah?" he says. One narration. He sends Imam Ghazali.

These are all spiritual, of course. Moses says, "Who are you?"

Imam Ghazali begins to tell the land he was born in, his mother, his father, what work he did, he starts telling it. He says, "How long you've made this. I asked you who you are," he says, "instead of introducing yourself you started from your birth telling it." He says, "Sir, when Allah Almighty said, 'What is in your hand,' why didn't you say, 'It's my staff'?" He says, "I said it to stay longer in Allah's presence." He says, "You are a prophet too; I spoke like this to stay longer that I said it for this, he says. Then he says 'saddak' (?). Yes, that is the narration. But these things, to one's mind, look nice, but it may be so or it may not, but when he says the saints of my ummah are like the prophets of the Children of Israel, I understand this: in the ummah of the Prophet (peace be upon him), there are those who are aware of the purified nafs, the secret of secrets, and there, that person who holds the secret, Allah Almighty tells him this verse: "When I created these worlds, (?) I did not take as witness to Myself." So in that secret, when Allah Almighty creates something, He shows part of it to that servant. The purified nafs, that is, the last stop, the last stop for the prophets too.

So since no prophet will come again, of the Prophet's not all of the scholars, but those who have risen to the purified self (nafs-i safiya), or the great Qutbs, are like the prophets of the Children of Israel.

He explained that Allah's command to them was in (?). The great saints in the Prophet's ummah, until the Day of Judgement, until the Day, the verses, the six thousand odd verses explain to people. The duty is the same duty. That is why he said it based on this, (?) (?)

If there were no guests, no one would ask us questions. So, Surah Al-Anfal, in the commentary of verse 66, it speaks of a hundred Muslims overcoming two hundred unbelievers. "According to this, the events happening now..." We explained this last lesson, I think. Didn't we? We are probably repeating these.

Yes, we explained these last lesson. He said, not of the strong ones, but mentally. Mentally, one Muslim is worth the minds of two unbelievers. Otherwise, a Muslim — there are unbelievers who could hold four or five of us.

"These days I swing between patience and the nafs. I say, let me be patient. My nafs weighs on me very much. I say, let me struggle with my nafs. My patience isn't enough. In my world, patience always means keeping silent in the face of injustice.

The more I stay silent, my nafs tells me, 'You're a helpless servant who can't even defend your rights.' (?) I say, let me start with whichever is easier. And on this path there is nothing easy. Both weigh heavily on my body. If these two words, which occur often in our Quran, are this heavy, there must be something that makes it easier. Your faith and your love for Allah. Either dhikr, or prayer, or worship. I have listened to these from you for years. But I suppose when a person is tested by what they live through, it is different. I kiss your hands."

If your rank is high, these misfortunes are too little for you, even. In fact, the misfortune is what you suffered by your own mind, the things you did as a captive of your nafs's feelings. If you had asked me about getting married, I would not have allowed it from the start. You put forward your nafs's feelings by your own mind. And you entered a destiny. But know this: to those whose rank of faith is high, the most misfortune in the world Allah gives to the servants He loves. With this misfortune that person, with love of Allah, lives those misfortunes in his heart like a festival. The temptations of the nafs and Satan melt before him.

Do you know? I used to tear myself apart, to the point of execution. To the point of execution. While I was growing up. Spiritually. I was crushed so much. I fell into such disbelief. Not because of what I did, but by Satan's temptation. At that time I had no teacher in the world either. I can't ask anyone anything. I said, no one can save me now. I said, I am bound for Hell. I tried every way, I couldn't. In the end I was even going to execute myself; I couldn't do that either. After that, forty days passed. After forty days, the manifestations began. Then, when I asked why I had suffered so much: "We put you through so many trials so that you would be a balm to those who come to you." "So that you would be a remedy." When you see the slightest thing, and in the things you do with your nafs's feelings, when you meet a small misfortune, you scream and screech.

Don't scream. If you love Allah, you will say, "It's my destiny." You will say, "I did it. I found it." There's a folk song too, you know? "I did it myself. I found it myself. Who is there to blame." Yes. At least be patient. Don't be the plaything of your nafs. And you have been listening to me for years. We are not people who give in to our nafs, our whims, Satan's whims. We are people burning with the love of Allah. Do you know love? What is love? Love is not people loving each other. That is courtship. Love is the roar of that affection, the feeling toward Allah, that is love. And there is the fire of love. Do you know it?

The fire of love. It is such a love that once it bursts out, that love sits in your chest like a fire, in the middle of your chest. With a little misfortune you ruin yourselves. Allah Almighty created man very strong with his will. With your will you will stand against them all. This is your duty.

Yes. A guest says, "Surah Al-Baqarah, 38. Could you explain the verse, sir?" Did we read these parts? We did. Don't I have any questions?

Where is it?

The questions have come. My daughter is saying it again. "No, Hodja."

"Amen, for all of us, inshallah, may Allah be pleased with you, I kiss your hands," they say. Let's see, let's see. Where is the new question?

These? These came today. Here? Ah, here. "Assalamu alaykum, sir. The other day I watched a survey. They were asking people whether they would want to become a cadaver. Can a Muslim agree to become a cadaver? if she does, what is her situation? I kiss your hands." What does cadaver mean? (?) "No, Hodja. After death, after death, doctors experiment on the body. Assistants learn from it. It is used (?)." Yes. "Can a Muslim agree to become a cadaver? If he does, what is his situation? I kiss your hands."

The body is a trust given to us. Once the Owner takes back the trust, that person's right over the body is lifted.

Even if that person says, "Do whatever you want with my body," the authority lies with Allah. Because look what Allah Almighty says in the verse: "For the way you used the bodies I gave you, I will call you to account," He says.

Our spirit is responsible only for where it used that body while alive. After death, may Allah's peace be upon him.

That is Allah taking back His trust from you. The command of the Truth came to pass, he has gone. With whom did the body stay? We were created from earth, to the earth. Allah took back His trust. After that, the events — since the person does not know that Allah gave it to him as a trust, someone tells him, "Do you give me the right to perform an autopsy on your body?" Ask Allah, not me. Whether I say do it or don't, it has no validity from me. But you will tell him the truth about it. If, after hearing this truth, hearing the truth like me, he does it himself, will Allah ask about it? Ah, there is a way out for him too.

For the doctor too. If he says, "My Allah, to be a remedy for the troubles of the servants You created, this lifeless body of Yours, made from clay, just as we study the substances in clay, in studying this knowledge of Yours, and with this ability You have given us, to be a remedy for the troubles of Your servants, I do this," then that too is between him and Allah, Allah knows it.

Yes.

I don't interfere with the judgement our Lord will give.

"Assalamu alaykum, sir. Can a person pray for an animal?" Can a person pray for an animal? "Can he say 'get well'? I kiss your hands." Why not? If he has compassion, of course he says it. Whether animal or human, it's a life. In the verse Allah Almighty says whoever kills one soul is as if he killed all souls, he says. Whoever kills one soul unjustly. That animal of yours has served you, you love it, you have compassion for the animal, you can say it. Even better: with compassion for Allah's creatures, mercy you are asking. Yes. "Into the Paradise of Firdaws, people in which state of the nafs enter?

Could you tell us? May Allah be pleased with you, with respect I kiss your blessed hands." By Allah, there are seven states of the nafs, look, there are seven Paradises too; which Paradise for which state of the nafs Allah will give, we cannot know that. Ask Allah. That is a rank Allah will give to people. Paradise is a rank. Which person's nafs gets which Paradise, we cannot know that. However, to those Allah loves, that is, to the righteous servants He says this, He says to His righteous servants, there are Paradises with rivers flowing beneath them, from beneath their ground, He says. Among the righteous servants, in ranks, there are the great Qutbs, there are the Qutb al-Aqtab, sir, the pleased self (nafs-i marziyya) I wonder, when He says these righteous servants, (?) they are divided in ranks.

There are believers in the nafs-i mutmainna. I wonder, do they also count as righteous servants? "Enter My Paradise," says Allah Almighty, "I am pleased with you and you are pleased with Me, enter among My servants, enter My Paradise." I wonder which one He will give?

These are tiring satanic questions.

Look, let me remind you of a hadith of the Prophet.

"I seek refuge in You from knowledge that does not benefit," he says. What did he say? "I seek refuge in You from knowledge that does not benefit." This is not knowledge. This is Satan's temptation to keep you busy and give you all kinds of tricks. Tomorrow he will say, "Why couldn't you rise to there?" The next day it strikes you from piety. Then he'll say, "Rise further, to there." He'll unsettle your mind. That is, he will put his finger on your destiny. He will try to take you out of your destiny and lead you astray. So instead of leaning toward these, say to me, "Could you explain the meaning of this verse to me? This, is it a hadith or not, could you tell me? Why is it a hadith, why is it not a hadith?" Ask questions like that. These are what you will need, these are things you'll learn.

Yes, does anyone else have a question? "Up there, we skipped one, Hodja." Did we skip one? "We skipped one, Hodja." Which one? This one? "The one above."

"Assalamu alaykum, Hodja. In the end times, in the face of most women exhibiting themselves almost naked, could you advise us so that men protect their eyes from the forbidden?" On the street, on the phone, on television, there is constant nakedness. What path should men who want to protect themselves from these follow, they ask. That depends on your rank of faith. On what your love for Allah amounts to. "There is no harm in the eye's first (?)," he says. "If you look a second time," he says, "you have been carried away by the nafs's feelings." Yes, so the second time is a feeling of the nafs. People sometimes, when they look at the naked, are carried away by the nafs's they get carried away. That is the sin.

Once the eye caught the naked person, and in that it also sensed some other places, in order to explain to people that their behaviour in that way is against Islam, that they sin against people, that they walk around in a state Allah does not want, like four-legged creatures walking on the earth, that even an animal covers its private parts with its tail, while Allah Almighty, who created man honoured, sees that person walking about with their private parts uncovered, when he compares it with Allah's command, with his own knowledge or with the knowledge of the verses, if his heart trembles, there is no harm in that.

That will be a very high rank, too. He will feel these, perceive them, and explain them to people. Yes. Our time does not change; time is the same time, night and day. Time is Allah's time. What changes is people. For 1400 years our ancestors kept Islam alive for us, brought it to us. Within 50–60 years we took Islam out of Islam, out of our own hearts.

Our living began as a life envying non-Muslims. How beautifully Allah Almighty says in the verse: whoever envies them is like them. There they are, those who envy, (?), those who undress. Today on television, the outings, the travels, undressing stark naked at the seaside, living with each other, then swapping each other's spouses, not even an animal does this. An animal, yes. These are lived today in this world. Do you know what's even more painful? There is an even more painful thing; you all know it, but you don't want to hear it. Today in Turkey there is no home without a rendezvous. No home where fornication is not committed.

Very rare.

Recently they did a survey. In the newspaper. Among the cities of Turkey, (?) has disappeared. From things, from places, (?) has disappeared.

When adultery became free, is free, the concept of family is gone. If the concept of family goes, the youth is gone, And if youth goes, then there is no one left to live there is no one. So Islam is gone too. Yes, we are in such a painful state. My grandfather was a learned man too; he used to say, "In the middle of the ocean, among raging waves, blessed is the one who saves a ship whose rudder has broken off." How beautifully he says it, look: in the ocean, among raging waves, rudder broken; if that captain saves that ship, how blessed. In these times. And he used to say this too: "At the very tip of an apple tree, on a thin branch, blessed is the one who picks an apple without breaking it." We are now living this time.

We are responsible for our children. Not only the children; we cannot blame the children. Did you teach the Quran to your child? Did you teach your child Allah and His Messenger?

Every evening, instead of sitting at home and talking about your neighbour's curtains, their sofa, instead of boasting of your own wealth against their poverty, knowing that Allah created people and that they are brothers, according to the hadith that one whose faith cannot share in his brother's condition has not perfected his faith, can you share the condition of those people? No. Do you gossip? A lot. When it comes to talk: "I am a Muslim, I am a Muslim." Do you pray? No. What kind of Muslim is this? There's gossip, there's backbiting, pride and arrogance, criticizing others; no prayer, no fasting, "I am a Muslim." That's how we melted away. You know, you bring ice in front of heat, or you bring fat to put in food to the stove, and that fat melts from the heat; we melted away like that.

That is why we are responsible. More than our children, we are responsible.

My father died when I was nine. At six I completed a reading of the Quran. I never forget it. At seven I enrolled myself in school. (?) I'm saying this seriously. My father was going to make me a hafiz; he wouldn't send me to school. When? Eighty years ago. I am eighty-eight years old. Actually eighty-two years ago.

I went to the headman myself, had my residence certificate made, had my vaccination done at the municipality, had my photo taken. I went to the head teacher; the head teacher said, "Call your mother and father, let them come."

Finally I called my dear mother; my dear mother said, "He has a father," she said, "I can't tell him," she said. In the evening she told my father, and my father said, (?) And my mother said, "Well?" He said, "Let him go, then." The boy.

Now I was telling that. He would hold me by my arm in Ramadan. (?) I loved ice cream very much. After the tarawih prayer was prayed, he would buy me ice cream.

Then we'd come home. He'd hold me by the arm and we'd come home. Which of us does this? "Oh, my child mustn't wake up. Hush, hush, hush."

All sorts of cars for the child, all sorts of, let me say, entertainments. Actually not for the child. He lives through the child what he could not live himself.

If he himself was forced to be covered by his parents, he has his child walk around stark naked. He takes pleasure in it. He lives his own feelings through it, through his child.

That's why we are finished. We have little way back. This will go on like this. A worse time will come. When? Little time is left.

My advice to those who remain: don't step into the swamp.

Don't look at the forbidden.

Don't leave the straight path.

With your conduct, with your words, be an example to people.

You see, night comes, it becomes night, and in that dark night when you look at the sky, just as the stars shine, if you live as I said, on earth too Allah Almighty will show you to the angels like those stars: "Do you see My servants?" Yes.

One more has come, I think. Hasn't it? Your daughter says, "Hodja, I couldn't pass this test already. I had words rebelling (?). Then I was sorry. I began reading the Quran, and at the end of each verse, 'My Allah, forgive me, join me among Your righteous servants,' I began reading like that. When I reached the middle of Surah Al-Baqarah, a voice came to my heart: 'Don't say that, say La ilaha illa 'You are glorified; indeed I have been of the wrongdoers,' it said. 'That is better,' it said. Now I've gone back to the start and I'm reading it again. I hope I can (?). Would it really be better for you to complete it this way?

Would it be better for you to complete the reading? Look, if your heart weren't burning, my daughter, you wouldn't write these to me again. You are pouring out your heart to me. You can't bear it. Be patient. Don't tell your secret to your friend. The friend tells it to his friend's friend. So even if you burn, burn in flames by yourself. Don't tell anyone anything. That is when you win.

Yes. You've seen, (?). "The other day I watched a survey, to people..." That's done. But anyway, let's see, a guest: "My Lord, do not bring forth an unbeliever's spirit from our lineage — may one pray like this?" I will tell you a verse. According to that verse, let me see what you will understand. Abraham (peace be upon him) said, "Make my descendants leaders." Allah Almighty said, "I do not make the transgressors, that is, the rebellious, leaders."

What did you understand from this?

Let me tell you. How beautifully Abraham (peace be upon him) prayed: "Make my descendants leaders." And you say, "Don't bring forth unbelievers from my lineage." The same thing.

"My Lord, do not bring forth an unbeliever's spirit from our lineage — may one pray like this?" they ask. It's roughly the same prayer as Abraham's (peace be upon him). And Allah Almighty says, "I do not make the transgressors leaders, Even if from your lineage. even if they are of your descendants." Because Allah Almighty puts a Muslim's spirit into an unbeliever's, and an unbeliever's spirit into a Muslim's; to the unbeliever's — to the unbelievers He gives a Muslim spirit; that Muslim spirit, in the hand of an unbeliever, in the end becomes Muslim. And the unbeliever's spirit He has placed in a Muslim's lineage, even if it becomes Muslim, in the end it returns to unbelief.

What you said is a beautiful thing; you may pray beautifully. But not every prayer changes your destiny. No prayer changes a person's destiny. "Then why should I pray?" You will pray. "If not for your prayer, what would We do with you," He says. Prayer is presenting your need to Allah. Even if it is outside your destiny, it will come to you as reward in the Hereafter. Out of your love and affection for Allah Almighty, so that those who come from your lineage also worship their Lord, and by serving them because they come from your loins, you say it to gain ranks, by Allah's permission. How beautiful.

You can pray like that. You can say, "Don't bring forth non-Muslim people from our lineage." But that doesn't mean that if there is one in your or my lineage, it won't happen.

The greatest misfortune Allah Almighty gives to the one He loves most. The answer to this prayer of yours is in Noah (peace be upon him). Noah's (peace be upon him) son went as an unbeliever. Yes.

Who knows how he prayed, but even with that prayer his son went as an unbeliever.

I have one trait.

This trait of mine is this:

in me, no love in the world has ever surpassed the love of Allah.

Neither my children, nor my family, nor anyone else will ever surpass the love of Allah. It cannot. "Well, don't you feel any love?" I do my duty. What is duty? The children are a trust to me, the wife is a trust to me, and the trusts, (?).

I help them continue on their way. I apply Allah's laws over them. If help is to be given, you help your nearest first. Otherwise, I did not create my child. Allah created us all. He gave us to each other as a trust. But I see there are those who give their lives for their child. If you give your life for your child, can you give it for Allah too? Can you do it? Loving the trust Allah gave you more than Allah, to whom are you showing off? Yes. "My Lord, from our lineage..." There's nothing else, I suppose, is there? Let's see if there is another.

There's no other question. Do you have one? Go on, tell me. There's no logic in what you said. You say mind and brain. Your having a brain, is the mind in it? There must be a material so that you can work on it with that material. Is there a mind in your phone? There is a chip in your phone. It is written onto the chip. Whatever you want, you write that. Then you take it from there. The mind is like this. Whatever is in your destiny, your desires and wishes appear according to your destiny. According to that, Allah Almighty creates causes for you. By doing those deeds, you earn reward and sin. That is your own desire and wish.

The mind makes analogies, makes comparisons. Where? In the brain. Now if there were no brain, where would your mind be?

It's all processed into it. Yes.

The brain is separate. You can't change the brain. You can't transplant a brain. Because the brain resets itself. After death it resets itself. If you were to put that brain into someone else, or into a person of fifty or sixty, you would have to raise him just as if newly born. If the brain didn't reset itself, if someone's brain were put into a man of 50–60, had put in his brain, he would not recognize your family, he would not recognize his own family. He would know the family the brain came from. So take a camera; you take pictures with it, right? How? It has an opening (?), the camera. The light, this is the shutter. The shutter.

They call it a shutter. Instantané? Instantané? Yes. It opens and closes within seconds. It captures your picture. If it stays open a bit, your film is burnt. That is how the brain resets itself. When he dies, together with him, with its longing, everything in the brain goes. Memories go.

Yes, so the brain too, the mind, the mind is the brain too, the mind is the brain, the mind too, the mind is brain, the mind is brain; without a brain it can't be. That's why a brain transplant can't happen either. I know you — through what? Through my brain; and you know me through your brain, through your sight; everything is recorded in the brain. Well, if they put my brain into you, and your brain into him, you'd know his wife, you'd know his children, you'd say all of my children. You'd know their names very, very well too.

Yes. That's why the brain resets itself, so that such a thing doesn't happen, he says.

Yes. Let's see, is there another?

Does anyone else have a question? Go on. "When praying in congregation, this (?) is required. In the evening prayer. We forget it often." A question. "The congregation behind waits silently (?)."

He will remind him of it. He will remind him. The one behind is the 'fatih'. He prays right behind. He is called the 'fatih'. When the imam errs, or doesn't recite, or can't recite, or his ablution is broken, the 'fatih' acts as imam. There he will remind the imam. Allahu Akbar. That's all.

He comes to. Why did they say Allahu Akbar? It comes to his mind at once. He switches to reciting aloud. Yes. He errs and sits down in a rak'ah. You say Allahu Akbar. He stands up at once.

Even if he prays correctly, he makes the prostration of forgetfulness. Because some unevenness remained inside. Was I right, or was he right? Well.

Yes. Do you have another question?

"Hodja, again, when praying (?). Sometimes I drift off. I was supposed to sit. I stood up. Then it comes to my mind here. Can I sit down and do it?" You can sit. You can sit again. Even if you sat in a single rak'ah and then remembered. For example, you prayed the second rak'ah, right?

Instead of praying the second rak'ah, you are praying the third rak'ah (?).

You pray the fourth rak'ah too. If you know it for sure, you pray the second rak'ah separately as a single rak'ah. A single rak'ah. Then again you make the prostration of forgetfulness.

Yes.

Is there another? Go on.

Two hundred and six (?). Two hundred, verse. "Surah, the content of verse 41." 258.

258, sir. 265. 61. Which time? 258. Which one? 41. There's no 41 here at 258. At 359... Oh, Surah Ar-Ra'd?

Surah Ar-Ra'd, 24, Surah Ar-Ra'd. 33, Ibrahim comes, Surah Ibrahim. It comes to Surah Ibrahim, one minute. 223, 223. It says only... Look. 252–253, verse 41, isn't it? "Have they not seen that We come to the earth, reducing it from its edges?" it says. We've explained this fifty times. Fifty times. It's even in the thing.

It's on the website. Read it. It's even in the commentary.

"Now, Allah judges as He wills." Right. "There is none to overturn His judgement, and He is swift in reckoning," it says. You are asking this: "Have they not seen that We come to the earth, reducing it from its edges?"

Was the people of Salih destroyed?

Was the people of Ad destroyed? Was the people of Lot destroyed? Well, reducing from the edges is of people. All destroyed. Haven't they seen? But they explain it like this. They say the Muslims will take the unbelievers' lands. There is no such thing.

Here, the earth being reduced from its edges means not that your world's edges are reduced; that is fine, it is all intact. The reduction is in the peoples, the destroyed peoples; it is them Allah is speaking of. Yes. Open the commentary on Surah Ar-Ra'd, let me see, the commentary there. (?) Am I on the fourth? Look, look. (?) (?) (?) Which page? There? Here, sir, look. Let me see, which page? Toward the end, come, let me see. Let's see how we've written it here. Right at the end, right at the end, isn't it?

Yes. "Many commentators have interpreted a verse in different meanings. Yet since there can be no deficiency in Allah's word, these commentators' interpretations have been understood over time to be incomplete. For example, some took it as Muslims seizing the towns of the unbelievers and their lands increasing, and the unbelievers' territory shrinking. Others pointed out that the earth, through floods and rains, by erosion of the ground layer, (?). The meaning of this verse is outside these interpretations and does not carry these meanings.

The meaning of this verse is that the extreme peoples who exceeded bounds in unbelief have been wiped from the earth." Did you understand? "In (?), from the spirit of the Prophet (peace be upon him), the spirits of the prophets, and in the spirits of those prophets the spirits of the peoples, were created. People on earth, from our father Adam and our mother Eve, are descended. From this situation, according to this, people as a community are a human society. These communities, if they move and turn in the direction Allah said, win Paradise. If instead they act contrary, opposite to Allah's commands, they earn Hell.

So these two communities exceeding bounds in unbelief and reaching the point of destruction are people's unbelief and its extreme parts.

It is people from these extreme parts being wiped from the earth and their diminishing. Indeed, if we pay attention to the verse it says, 'Our command coming to the earth.' Those exceeding bounds — by those on duty who came down to earth by Allah Almighty's command — it recalls the destruction of the peoples.

Among these, the people of Lot, the people of Thamud, the people of Ad, Noah's Flood, Pharaoh's destruction, in such events, from the extreme parts of these people, that is, those who stood out in unbelief and exceeded bounds, have they not seen that We destroyed and reduced them, that is, wiped them out? So Allah — there is none to overturn Allah's judgement. Those who oppose Allah and His Messenger, who rebel against them, who deny Allah and the Hereafter, when they exceed bounds in unbelief, Allah, since He is wise in His judgement, destroys these peoples, and there is none to stand against His judgement.

(?) (?) What do we give in return for each verse here? In a verse. We give the return for everything said. Allah Almighty is swift in reckoning. Because a thousand years of this world are like one day of the Hereafter. So in the Hereafter, a person's life in the world is like hours and minutes. So people's reckoning is seen very quickly with Allah." Yes. It's finished. I thought I was reading this part; it's gone. Why has this gone? Yes, what a beautiful proof, do you see? Those commentaries, they can't find them. This is a precious treasure. Is it on? How does this work?

Here, look. It came. Is it on? Did they hear? Yes.

This is it.

I'm turning it off.