Talk of 15 November 2025

All right, sir.

Does it turn that off here? Turn that off, let's see. It doesn't turn off.

First of all, let me answer these.

Where do these start? Do you know? Let me look, Hodja. Yes.

The grey ones have been answered, sir.

Further down.

Does it start here? From here? Yes, from there, Hodja. From Çağlasan's (?). A whole lot. (?) our Lord (?) created first; is this intellect worldly or the intellect of the hereafter? This intellect is the intellect of your degree of faith; however much your faith is, your mind is that much too. You might ask a question like this.

Then the faithless would have to be without intellect.

Right?

Now, even if he is faithless, in his disbelief toward Allah Almighty, he too, to the degree of his intellect, within his own character, because Allah Almighty knows what he will do, He gives him intellect accordingly. And to the Muslim, too, He gives intellect according to the degree of his faith. If He gave too little intellect, a person would fall into crisis. If He gave too much intellect, he could not bear it. That is why Allah says, We do not burden a person with what he cannot bear.

Çağlasan says: Peace be upon you, sir, I have some questions about some verses. Tea, bring me, put the lemon in too, bring it. Surah An-Nahl, verse 28, sir. Sir. An-Nahl. Surah... One moment. 266-269 255-269, the twenty-sixth verse, the twenty- eighth verse. Here, though, that meaning is not right, Çağlasan, my child. Look what it says: while they were wronging themselves, those whose souls the angels took... While they were wronging themselves, so who are these people? Those who took the souls of the angels? A human cannot take the souls of angels. First of all, that is a mistake. But the part you described is something else.

Now there are two mistakes here. One mistake: if you pause the words like this: while they were wronging themselves, those who took the souls of the angels. Those who took the souls of the angels. That is, people took the souls of the angels. Even though you did wrong, or even though the angel did wrong, there is no wrong. So you have taken his soul. Now here, while they were wronging themselves, that is, people are wronging themselves. This wrong, now you are asking about the wrong here. Let me explain the wrong here to you.

He says, (?) this sentence in the verse a bit. How do they wrong themselves, and which evil they did do they deny? You cannot name here the evil he did. He commits forbidden things, he kills people, he commits adultery too. That is not the evil he did. Did he go outside Allah's justice? He did. A person has then wronged himself. And how do you prove that? Committing even the smallest sin is a wrong against your own self. Look. Even if you sin with the smallest word, that is a wrong against your self. And if you do even the smallest good deed, that is your reward. That is why you cannot split this wrong into parts.

This wrong has small ones and big ones. For example, you cannot say this is the greatest sin. Yet Allah says His greatest sins are hidden in the smallest ones. You cannot know which one it is in. In that case you will pass over this as it is. When it says, while they were wronging themselves, while people were wronging themselves, you open a parenthesis, parenthesis: through the sins they committed, sins; not "of the angels", but the angels... those whose souls they took. Look, you will not say "of the angels". Did they take the souls of the angels? That cannot be. The angels, those whose souls they took.

That is, you will say: while they were wronging themselves, while they were sinning. When they sinned. Not "of the angels", but those whose souls the angels took. They surrender, saying, We did no evil at all, the disbelievers. Since they have nowhere to flee, they surrender. Allah Almighty says in Surah Al-Waqi'ah:

While the angels take their souls, striking their faces and their eyes, their backs, they take their souls, He says. It is not that he says, I surrender, and the angel takes him straight away. The angels say to them: No. Allah certainly knows very well what you did. These are correct. The ones at the beginning are wrong. I repeat. When writing them: those who wrong themselves, that is, in parentheses, write the text nicely. Make a note at the side. Those who wrong themselves, in parentheses: those who go outside Allah's laws and sin. Not "of the angels", the angels. Those whose souls they took.

They surrender, saying, We were doing no evil at all. Yes. The angels say to them: Look, this is in parentheses already. No, Allah certainly knows very well what you did. The things in parentheses are not the equivalents of the verse but words proving the continuation of the verse's meaning. Because "while they were wronging themselves, those who took the souls of the angels" - who will take the angels' souls? There is also a wrong here. So if we correct this, what will we say here? Those who wrong themselves, that is, in parentheses: those who go outside Allah's laws and sin. The angels, not "of the angels", the angels, when they took their souls, those whose souls they took, how nice, they surrender, saying, We were doing no evil at all.

At the end, to show you wrote the correct version, you will tell me: I did not understand this, this and this. If you understood this part, I am moving on now. Surah An-Nahl, verse 39: so that He may make clear to them what they disagreed about, and so that those who disbelieved may know that they were liars, Allah will resurrect them, it says. Here, "that they may know they themselves were liars": what does this sentence in the verse mean? Don't they know they are liars? Now, they know very well that they are liars. Because we were created in the realm of Lahut. Look, listen well. We were created in the realm of Lahut, and there, when Allah Almighty said, I am your Lord, they divided there into three groups.

Three groups. And in Surah Al-Waqi'ah it says: the people of the right, the people of the left, and the foremost. Among these three groups, the people of the right are those who know Allah. The people of the left are those who know the Lord in their own imagination and deny the Lord before them. And according to the verse, their hearts are restless and scattered, and they did not know they were liars? it says. They know. Now the question to them: of those who disbelieve, it says, themselves themselves were liars, that they may know. What does this sentence in the verse mean? he asks. It is those who denied Allah in that realm of Lahut, who, when making the covenant, gave their covenant Almighty as deniers.

What do we say here? What they confessed about; what was it they confessed? Knowing or not knowing Allah; those who deny Allah. In parentheses: so that what they confessed about may be made clear to them, and so that those who disbelieved may know they were liars, Allah will resurrect them. These say Allah Almighty has wives and children, and that they denied the Allah before them, it says here.

Now here it says resurrecting; in the verse, this sentence, that is, "that they may know they themselves were liars", what does this sentence mean in the verse? In this verse this sentence: those who deny Allah Almighty in the world, those who think Allah Almighty has wives and children, when they are resurrected in the hereafter... To be able to explain this part too, I need to go back a bit to the realm of Lahut in general. Those who saw Allah Almighty there and denied Him, when they came into the world, likewise, those who held Allah Almighty to have wives and children, or the idolaters who deny, when they are resurrected again, will again see Allah Almighty as one.

One. They will see Him as one single god. And there, that they may know they themselves were liars, that they may know, but they will not be able to know. What does it say? If only they had known Me here. If these went to the hereafter and said of Allah Almighty, My Allah, truly we were mistaken. We have repented. Forgive us, when they said that, hell would have vanished. There was no sin Allah Almighty would not forgive. They will live there within those feelings.

We give an example of this as follows. A seed, an apple seed, a pear seed: if you plant it in the ground, it becomes a pear. If you plant the apple seed, it becomes an apple. Whichever seed you plant and however, it gives its own fruit. These too, when they made the covenant with Allah Almighty, for their denial, they gave themselves the recompense of their denial. Look now, Surah As-Sajdah, verse 12, what does the verse say? Verse 12 of Surah As-Sajdah.

Sir, let's look here now. As-Sajdah.

We will find As-Sajdah on page 414 now. Verse 12: That day, when the sinners bow their heads before their Lord: Our Lord, we have seen, we have heard. Now send us back to the world so that we do good deeds. Now we firmly believe, if only you could see the time they will say this, it says. And Allah Almighty says: had We willed, We would surely have given everyone their guidance. That is, you have now left Me. (?) I separated you from Myself. Within your own will, according to your wishes and desires, We wrote your choice as destiny for yourselves, He says. But a firm word has gone out from Me that I will fill hell with some of the jinn and of mankind, He says.

In My presence there is a book which is preserved in the Preserved Tablet, and after that neither an addition nor a reduction is made. So if you made the covenant, even if you came to the world not once but a thousand times, those realms would again be forgotten, again a person would live his own nature. That is why for those who go to the hereafter there is no coming back. So here the verse: that they may know they themselves were liars. That is, that they may know there is no other god but Allah. But they will not be able to know. There are places opened wrongly here. So that those who disbelieved may know they were liars, Allah will resurrect them.

Now this verse is also wrong. Those who disbelieved... that there is no other god but Allah, Allah already says. Allah will resurrect them so that they may know. Allah will resurrect all people. Where? When the Day of Judgement breaks out, at the gathering. We will be resurrected again. When the trumpet is blown, sir, with Israfil, (?) is not allowed, it says. All the dead will rise from the earth. There is a cell in man that neither rots, nor dies, nor burns, nor is lost. When the earth is another earth and the sky another sky, when the world is brought forth completely flat, Allah Almighty will water our bodies with a water.

This water is in the sixth layer, the place called the (?) sea. The reason for this (?) sea: only the substances in that water will revive this cell, and our body will rise to its feet in its old state. And at the same time, meeting with the souls: when you come to My presence with a driver, that verse describes that place; this is it. Sir, so that they may know they were liars, all people will be resurrected. At the gathering, at Allah Almighty's supreme court, these again will not know they were liars. Why will they not know? When they enter hell, they say to Malik: Malik, tell your Lord to lighten the punishment on us a little. That is, they cannot say "tell our Lord"; the nafs has still not found peace.

There too the deniers; there, the more they burn, the more their rebellion grows. The more punishment they suffer, the more their rebellion against Allah grows. The reason: the Lord in their imagination will come, sir, and save them from there, and they will take revenge on Allah. I came across such a person too. In Mardin, he worships Satan. He says, We will take revenge on Allah. I came across him. We even spoke personally. I saw that the man is strange. If you pushed him a bit more, he would come at you. They have gone completely astray like this.

If you understood this part too, tell me nicely the places you did not understand. Look, I am explaining these places to you. Write accordingly.

Surah An-Nahl 44: They were sent with clear miracles and books. And to you too We sent down this Quran so that you explain to people what was sent down to them and so that they reflect and understand.

Now, they were sent with clear miracles and books. Who are these? The prophets. The prophets were sent like this, with books. He put this in parentheses here already. So that you explain to people what was sent down to them, and so that they reflect and understand, We sent down this Quran to you too. That is, to all the peoples. Here, for example, to the people of the Children of Israel He sent down Moses, in Pharaoh's time, then in the time of Solomon, to David He sent down the Psalms. In the time of Jesus He sent down the Gospel. What does it say here? So that you explain to them what was sent down to them, and so that they may reflect and understand, We sent down the Quran to you too, it says.

And that Quran: the Torah, the Psalms and the Gospel are in the Holy Quran. The four books are in the Quran. And I gathered you together with all the books, He says. I gathered. And until the Day of Judgement I will not send (?) again. I sent it to you in the Holy Quran. The law valid until the Day of Judgement is the practical application of the Holy Quran, He says. Yes.

Question: So that you explain to people what was sent down to them, to you too this book, the Holy Quran, We sent down. In the verse, is what is meant by the word "sent down" perhaps the earlier books? Can we state this explicitly too? That is, you cannot state those books as they are. They are in the Quran just as they are. The four books are the Quran. There is no need to state them separately. The Quran is the four books themselves. Yes.

If you set out the books here, one will say, He sent this to me. The other will say, He sent this to me too. Here confusion would arise. They are all within the Holy Quran, and Allah Almighty does not discriminate between His servants. Whichever book He sent, He invites all people to it. So if He sent the last Prophet as a mercy to the worlds, then He sent the Holy Quran, which will continue until the Day of Judgement. The other books no longer have any authority. Yes. When we say the other books no longer have authority, it does not mean that the verses in those books, within the verses of the Quran, that is, the verses in this Quran have lost their authority too. Because the priests and the rabbis put inserted words into their books; Allah Almighty sent their truths, their originals, within the Holy Quran.

Surah An-Nahl 48: Have they not seen anything Allah created? Its shadows turn right and left, shrinking and prostrating to Allah, it says. Question, it says: what is meant in this verse? The shadows of what are talked about? Everything? How Allah Almighty created this universe, how He created the world, that He placed the sun, the earth and the moon, a lunar system, in the sky; and here, that the sun, that in 24 hours the earth travels 40,000 kilometres around its own axis and, per hour, 1666-odd kilometres an hour, while it turns around its own axis, when the sun strikes an object the shadow lengthens, and when it comes right overhead the shadow is at its lowest point, and again the sun, the sun, sir, the earth, as it turns, when it goes toward the west, the shadow this time lengthens the other way, and that in this way, when the sun comes to the lowest point, it is noon, and when the shadow of a stick grows twice as long, as the sun goes west, it is the afternoon prayer, when redness appears in the sky it is evening, and after evening, when you see a brightness in the sky it is the night prayer; Allah Almighty wrote it all down. Look how nicely He says it.

Have they not seen anything Allah created? Anything. Whatever it may be. Its shadows turn right and left, shrinking and prostrating to Allah. Before the knowledge of the law everyone will of course prostrate. Before Allah's knowledge. What is meant in this verse? he asks. The shadows of what are talked about? Everything? Everything, of course. It talks about the shadow of everything. That is, Allah Almighty turning the world around its own axis, covering forty thousand kilometres in twenty-four hours, turning at one thousand six hundred and sixty-six kilometres an hour, is what is meant here. Yes.

But there is no (?). You will write these like this.

You cannot understand every verse. To understand it you need to have knowledge. Surah An-Nahl, seventy-one: According to the covenants they gave, some of you are more abundantly provided than others. Those given abundant provision do not give their provision to those under their hands so that they become equal to them in this. While things are so, do they deny Allah's blessing? Your question: in this verse, the sentence "those given abundant provision do not give their provision to those under their hands so that they become equal to them in this", I could not fully understand. Could you explain in what respect they are made equal?

Now here, the equality: when the covenant was made with Allah Almighty, some asked for little wants. That is, he says, let me come and go, like this, he says. Someone says, Give to me, let me manage like this. Let me do this, let me do that. Because the realms are shown. According to what is shown, what quality there is in a person's own nature, Allah Almighty Almighty knows this. Because of our heart, that is, our soul, the deepest knows there a person's wishes and desires, his feelings. According to those feelings, to those who want abundant provision, abundant, as much as he wants. Likewise, to the one who says, Let me come and go, or, Let me work at such and such, and asks like that, to everyone in their own character, according to the work they will do, He gives their characters. And He writes their destinies accordingly.

In that case, he does not want to give his own property to the people under his hand and keep himself on a level with him, and have him manage him. The verse says this here. Because that character is a character in a position to manage people. They do not make themselves equal to them in this. Of course. Because they do not want it that way. Under your command, he will give to them. When Allah Almighty gives provision, He has their provision given to them from someone else's hand.

If you write these with understanding, the job is done. In this verse, those given abundant provision, giving their provision to those under their hands, do not make themselves equal to them in this. Well, let's say you are running a factory. Would you want to give the factory to those under you and be on a par with them? Or could they run that factory? Everyone has a character and a job to do.

Everyone takes up work according to his own nature.

Surah An-Nahl 92: Because one community is more numerous and wealthier than another, making your oaths a means of corruption among you, do not be like the woman who, after firmly twisting her yarn, unravels and undoes it. Allah is testing you with this. On the Day of Judgement He will surely make clear to you what you are disputing about. Then he asks: in this verse, after firmly twisting her yarn, what does the woman who unravels and undoes it mean? Is it talking about magic?

It is not as you understood. That is, show loyalty to your oaths. And tie your oaths firmly. For example, if you tie a knot tightly, you cannot undo it. So show loyalty to your oaths in this way, it says. Loyalty. Otherwise, for example, when it says do not be like women, Allah created the man complete and the woman half. Women can go back on their word. They sometimes do not know what they are saying. Sometimes they get carried away by some things. They also engage in some actions. But men are not like that. Men must have willpower. And when you bind yourselves to a matter, when you swear an oath, make it strong.

Tie it strongly. For example, our enemies now (?). When we are about to defeat them, they immediately invite us to the table. At the table they are defeated too, the blessed ones. That is why Allah Almighty says, do not be defeated at the table either. Hold your rope firmly, He says. Tie it firmly. Isn't that so? It will be firm.

Otherwise it has nothing to do with the woman, as you understood it.

It gives women as an example. Women are in any case lacking compared to men. Because they are lacking, in the man there are seven nafs, in the woman one seventh of a nafs. In that case the woman cannot easily master even one seventh of a nafs.

Surah An-Nahl 123: Then We revealed to you: follow the creed of Abraham. He was not of the polytheists, it says. When it says the creed of Abraham, what does he say here in his question, let me see. We revealed that in Abraham's creed then We revealed to you too: follow the creed of Abraham. He was not of the polytheists. Here I did not understand the command to follow the creed of Abraham I did not understand. In the community of Abraham, peace be upon him, were there not also those who went astray Now, when it says the community of Muhammad, when it says his nation, are there not those among them who go the wrong way?

Abraham, from his childhood, was a prophet who knew Allah as one. From his childhood he never associated partners with Him in any way. In this respect he is Hanif. The meaning of Hanif is one who never associates partners with Allah in any way.

So if they ask you, Whose creed are you of? I am of the creed of Abraham. Which community are you from? Of Muhammad, peace and blessings be upon him, our Master's (peace be upon him). That is, here I did not understand the command to follow the creed of Abraham (peace be upon him). Yes. Abraham prayed to Allah Almighty: O my Lord, make my offspring imams. And Allah Almighty said to him, I do not make the polytheists, sir, the deniers, imams. That is, He accepted his prayer. Apart from that, those who follow the Truth, imams. All the imams are of Abraham's lineage, that is, of the community of the Prophet.

The communities are from the Sayyids. That is, the imams. No imam can be an imam without being a Sayyid. That is, he cannot reach that rank. It is a chain. That chain continues. Until the Day of Judgement.

Al-Isra 60: Remember when We told you that your Lord has encompassed people all around. The sights We showed you and the tree cursed in the Quran, We brought about only to make people witnesses against themselves of what kind of people they are. We frighten them, but it only increases them in great transgression. In this sentence, in parentheses, which sights are meant, could you write, explain it? he asks. Now look what it says here, pay close attention. Remember when We told you that your Lord has encompassed people all around. All people, within the covenants they gave to Allah Almighty, there is not a single living being to come until the Day of Judgement whose actions We do not know, He says.

All people are encompassed all around. Allah Almighty knows what they will do according to the time. The sights We showed you and the tree cursed in the Quran: the cursed tree, the nations, after the nation became Muslim, they would go to that tree and tie wire. That is, they were asking hope from a tree. That is, they were going toward a kind of idolatry. And Umar cut it down. He cut it down and threw it away. So that people would not go toward idolatry. That is what it says. The tree, only to make people call to themselves what kind of people they are, We brought it about. We frighten them, but it only increases them in great transgression.

Which sights are meant here? It talks about a tree. What sight would it be? A tree. Who is this? A cursed tree. Allah does not curse what He created. People began to worship that tree. They would come there and tie cloth. They would tie thread. They would tell it their wishes. Well, that is shirk now. They are going toward shirk. They still do this. It still exists. They go to things. They go to shrines. So that their wishes are accepted, they take things there, they take things away. These are shirk. Going to them and tying things does nothing. A person tells all his feelings to Allah.

Because that saint in the shrine carried out Allah's command, he has attained a spiritual state. He has entered among Allah's sultans. And these are spiritual sultans until the Day of Judgement. That is, people will pray for them. Prayer. Every single saint in a shrine needs prayer, even. Even if he is a saint. You cannot ask anything of him. Because he has now gone to the hereafter. He has finished his work in the world.

We say, when we do a good deed in the world, may prayers keep coming after us. It's the same thing. They are like that too. Otherwise you cannot expect anything from him. He reached that state because of his good worship of Allah. Envy him, and you too obey Allah in a good way, and you too reach that state.

Yes. Note down the meanings he said that you could not understand, and say them again. Translate into English accordingly.

Al-Kahf 1. Praise be to Allah, who sent down the Book upon His servant and did not put in it any discord and no crookedness. Question: could you explain a little? he asks. Finally, Allah Almighty, when He sent the Prophet Muhammad (peace be upon him) as a mercy to the worlds, at the very end He revealed the Holy Quran to the Prophet, to his heart. The Book. So, praise be to Allah, who brought His servants out into the light, out of the darkness into the light. By sending down the Book upon His servant. Because in Surah Ibrahim it says so too. People were in darkness. Allah sent them prophets and books, it says, to light their way.

And He did not put in it any discord or any crookedness. That is, He neither showed them a bad way nor burdened them with hardship. And He always led them to what is right. Allah Almighty says in a verse, I speak the truth. And in a second verse too He says, I always speak the truth. Two verses. Yes.

Al-Kahf, verse 51. I did not make them, Iblis and his offspring, witnesses to the creation of the heavens of the heavens and the earth, nor to their own creation. I am not one to take those who go astray as helpers. Question: here I did not fully understand Allah Almighty taking helpers. Could you explain? he asks. Now I am a person who has lived the meaning of these verses.

Now Allah Almighty says, Those who deny, those who have fallen under the curse, or those whose rank is low, I did not take as witnesses for Myself, He says. I did not take them as witnesses. I say, I am among those who witnessed. This is the purified self. This is the secret of secrets. In the secret of secrets, how Allah Almighty is, He did not keep His secret hidden only within His own secret. His secret was a great treasure for people. He created man and wanted His essence to be known. In that case, to the people who would keep such a secret and (?) that degree, He showed some of His secrets. I say I am among those who witnessed one of those secrets.

In fact, in a verse too: the angels and the scholars bear witness that there is no other god but Allah. I too am among those who bear witness. Both in Lahut, and in (?), and in the works He does. I am among those who witnessed.

Maryam sixty-two: there, it is not empty talk but pleasant talk, they say. That is, where? In Paradise. There is no "peace be upon you". Saying peace be upon you means may Allah's mercy be upon you. There they keep saying peace. You have attained Allah's mercy. There, there is only a greeting of peace. That "and upon you be peace, Allah's mercy", sir, those words become superfluous. That is why it says there is no empty talk there. Look, there it is not empty talk. Empty talk, they say. It says peace. Today here you are safe. Because you went on Allah's path and attained Allah's mercy. May Allah's mercy be upon you.

Those words become empty there now. Because you have come to His mercy, you have attained that Paradise there. There it is not empty talk but pleasant talk they say, and there, morning and evening, they have their own provision, it says. The provisions are all of light. People too are created like this from spirit. All around is full of light. In those places of light the trees too are of light. Whatever you want, you take it and a new one grows in its place, and when you eat it you taste it, you get its flavour. It vanishes in you. Because there is no excrement. Shouldn't the wording be "they only say peace to one another" here? he asks.

It is already so. There they hear not empty talk but pleasant talk. And there, morning and evening, they have their own provision. That is the pleasant talk. Safe, peace. As you said. Shouldn't the wording be "they only say peace"? Now, peace. In keeping with Allah's peace. Safe is better: you have entered Paradise, here you are safe, that is, you are in a secure land now. Safe; when it says peace, if someone is greeting someone, that is not the greeting; you have already entered there. For example, picture an enemy unit, a enemy unit, and inside it you see that one of them, one of the great commanders, recognises you at once.

What are you doing here? Come over here to me, he says. You have entered his side. Now you are not there with "peace", you are safe now. That commander, at the head of that unit, no one will do anything to you anymore. It means he saved you. So you too have entered Paradise from among these disbelievers. At its head, Allah Almighty; under His protection you are in Paradise. There you are safe. No one can do anything to you anymore.

Ta-Ha three: We sent it down only as an admonition for those who fear, it says. Why only as an admonition for those who fear? What does it say here? Those who fear, and why only those who fear, could we explain? he asks. What is the one who fears? Those who fear Allah, not those who fear Ahmet or Mehmet. What does it say? We sent it down only as an admonition for those who fear. That is, that there is no other god but Allah, and in the end every soul will taste death, your return is to Me: it says this to the people who correspond to that verse. And because they fear Allah. And We sent the Quran to you as an admonition, as a remembrance, it says.

Al-Anbiya 29: Whoever among them says, God is not He, Whoever among them says, God is not He, it is me, We will punish him with hell. This is how We punish the wrongdoers, it says. Question: are those mentioned here as "them" the angels? Because of the continuation of the two previous verses, it seems to have such a meaning. Now, whoever among them says, God is not He, it is me, it says. Like Pharaoh. Sir, and also like Nimrod, who threw Abraham into the fire. These claimed divinity. Whoever among them says, God is not He, it is me: who are these "them"? The disbelievers, people. That is, when it says "them" here, it does not mean animals; it means the people Allah Almighty created when it says "them". In this there is nothing people cannot understand, it is very simple here: of them, that is, of people, whoever says, it is not He, that is, it is not Allah, it's me, that is, I am the god, We punish him with hell. This is how We punish the wrongdoers, it says.

There is no other god but Allah. Are you making yourself His equal and creating a universe? Now, in answer to this verse, Allah Almighty says this to people: Or are you (?) creating even an atom of your world? If you had claimed to create an atom in the world, until the shoot is pulled out like us, you would not have been given anything. What does this mean? Did you create something from nothing in your hand, with your own knowledge? You would have to create it from nothing. If that were so, you would meet your own needs yourself and We would not give you anything, He says. So the shapes people made through practical works, with what Allah created, they did not create themselves.

They only brought out a work from what Allah made. The word "We created" belongs only to Allah. No one but Allah can speak the word "We created". That is the one word of creating. In Arabic, for example, vahid is one. There are many ones. For example you say one pen, but there are kinds of pens. But when it says ehad, its meaning is a one that has no equal. That is God. Look at 'Qul huwa Allahu ahad'. This is Allah, besides whom there is no other one. Like this, you see.

Yes.

I suppose his questions are finished. A guest says: Peace be upon you, Hodja. Is there a reason for not seeing a dream after praying the istikhara prayer? I kiss your blessed hands, Hodja. There is no reason at all. As the Prophet said, continue the istikhara, he says. Continue the istikhara.

The Prophet, peace and blessings be upon him, our Master, would have his Companions too continue the istikhara the istikhara. Not necessarily for some particular matter. There is a secret in istikhara.

To become acquainted with that secret. Whether you see something or not, keep up the istikhara.

Peace be upon you, Hodja. I have an older brother. He is disabled. He has psychological problems. Because he has severe schizophrenia, he has a medical report. The state, too, (?), a care allowance of one hundred and fifty thousand TL a month it gives him. He doesn't pay rent. But he has no other income at all. One hundred and fifty thousand lira, I mean fifteen thousand lira, fifteen thousand lira TL care allowance is given, she says. He doesn't pay rent but he has no other income at all. He cannot work either. But his wife has jewellery gold. About five hundred thousand TL; he put this in the bank.

Can he deposit it as a gold account and make his living from there? Or can he take interest? May Allah be pleased with you, Hodja. I hope you will enlighten us. Now, if a person is in a state where he cannot work, according to this verse, this verse I will tell you, and you will find your way accordingly. Make the orphan's property work, it says, so that zakat does not eat it up. How nicely it says it. And from the orphan's property, it says, the one in need may eat a portion, as much as he needs. According to this verse, he can give his money to a factory, have it worked in a factory, and live on its profit.

But a person who is not able to do this, who is very helpless and cannot help him to help him, because he now needs the bank, because he cannot make a living, so as to protect his honour and dignity's (?), as the last resort, he can take the interest from there. This is also the answer to a question corresponding to this: If you work in an alcohol business, if you work in a factory, if you earn your family's living from there, find a workplace; until you find an honourable workplace you can work there. As soon as you find a good, lawful workplace where you can make a living, leave that place, it says.

How nice. According to these verses, since he has no one and no one else to help him, he can take the interest from there.

In these times you can't trust anyone and give your money to anyone. That's why my father, with the forbidden money he earned from games of chance, had bought a car. A few days ago he was defrauded of a large amount. Now he will sell the car, add money he saved on top, and since he was defrauded through the bank, he will pay off that debt. In this case, can we say the forbidden money has left him? We couldn't eat or drink water at his house, we didn't. Should we continue in the same way? Or can we be at ease because that money has gone? Now, if Allah Almighty is going to punish a person, He punishes both in this world and in the hereafter.

He has a sin; he was defrauded (?), because he took interest, he played games of chance. There is no luck. Why is there no luck? Let me explain to you. In a dream of mine, with the Prophet (peace be upon him), we are looking for something in a room. To the Prophet I say, O Messenger of Allah, how lucky a person I am; when I say this, he gets angry with me. What do you mean, luck? There is no luck, he said. What do you mean, luck? he said. When he got very angry, O Messenger of Allah, I wanted to say this, I said: I said it in the sense, is it granted to everyone to be with you in your time? I said. When I woke up I didn't know where I was; for a while, to come to my senses, I looked at the ceiling, fixed my eyes on the ceiling, I stayed like that. There is no luck, because we made a covenant with Allah Almighty, our destiny was written; millimetre by millimetre, second by second, we live our destiny. Yes.

If you know your father again earns forbidden money, you cannot even drink water in his house; if your father earns forbidden money and you know it, yes. Our questions are finished. Çağlasan Efendi in America is asking these. He is translating the Holy Quran into English. It has been translated. He asked us about some dead ends there. Çağlasan Efendi, if you can hear me, say, Hodja, I understood; the things you didn't understand, if you say, Hodja, it would be better for me if you wrote them again, I'll do that too.

(?) Are there other questions? Let's see now, are there any questions here? It came.

Ömer Sefa. Ömer Sefa says: Peace be upon you, sir. In Arabic the word millet means things like the path followed, religion and belief. It does not mean people or race, as in Turkey. I kiss your hands, he says. In Arabic the word millet has meanings such as the path followed, and religion, belief. It can be belief, but not path.

Here 'millet', which has many meanings, is the nation of a people.

For example, you say the Turkish nation, don't you? The German nation. The German state, the German nation. The Turkish nation, the Turkish state, the Turkish nation. This is the condition of that people, that nation. Now here the word millet: the path followed. That doesn't work. That can be. There it can have many meanings. The path followed. Ah, it can be like this: You follow the path of that nation. You follow the path of that nation. It means things like religion and belief, he says. Within the nation there are (?). There are idolaters too. There are all sorts. In the word la'alla it can be 'like this', it can be 'like that'.

Sir, it can also be 'so that'. Well, would you put 'like this', 'like that', 'it is hoped that' there? The word la'alla occurs there. You will put "until". This is the same. Ömer Sefa. Yes.

Stay well. May Allah keep you. For the sake of Allah, Al-Fatiha. Amen.

What did he write?

Wait, let me see.

May Allah be pleased with you. It is better understood now, sir. I would also like to confirm these. With your permission. Surah An-Nahl 39: So that He may make clear to them what they confessed about, and so that those who disbelieved may know they were liars, Allah will resurrect them. Shall we write an explanation in parentheses in this verse here? I didn't understand, he says. Look now: what they confessed about. What did they confess? They denied the religion. Their denying the religion. So that He may make it clear to them, and so that those who disbelieved may know they were liars, Allah will resurrect them, it says.

Yes. Those who deny Allah's verses, those who fall into dispute about it. This part is already clear. What they disputed about. That is, so that He may make Allah's verses clear to them. There, in parentheses: what they disputed about, in parentheses, the verses, after that, the verses, so that He may make them clear, and so that those who disbelieved may know they were liars, in the realm of the hereafter, when Allah Almighty resurrects people, Allah them there. So that they may know. You will put this part with a nice (?). That they may know they were, so that they may know they were liars, Allah Almighty will resurrect people in the realm of the hereafter, you will say.

People, in the realm of the hereafter, He will resurrect them. Here too it already says in parentheses: Allah will resurrect them. Better to put here: Allah will resurrect them in the realm of the hereafter, because it can also mean being resurrected in the world. People may understand it that way. In the realm of the hereafter. There. You will put it there. Al-Kahf 51. I did not make them, Iblis and his offspring, witnesses to the creation of the heavens and the earth, nor to their own creation. I am not one to take those who go astray as helpers. That is, I have such servants who have given their hearts to Me, and I, to make people witnesses for Myself that there is one single God, they are already Mine.

I take them as witnesses for Myself, He says. That is, people. And I say, I am a witness. Look what it says: The angels and the scholars bear witness that there is no other god but Allah. That is, here Allah Almighty, taking people as witnesses for Himself, will make people say, Yes, there is no god but my Lord; like the Prophet, obey Allah. What does he say? O people, you are all servants of Allah, you are all brothers, be brothers, do not fall into division. Look how nicely he says it: do not fall into division. Here too, (?) I say we are all servants of Allah. Because there is no god but Him.

Allah will make them proclaim this aloud. To those people to whom He showed His essence. As He made His Prophet proclaim it. As He made him call it out.

Yes.

So that they too may know they themselves were liars. This too, when He resurrects them in the realm of the hereafter, when Allah Almighty resurrects people in the hereafter, they will see that there is no other god but Allah, and they will not even realise that they themselves were liars. Still, in their own minds, they will not recognise Allah Almighty as Allah; they will recognise the Allah of their imagination.

So that they may know they were liars, it says. Allah will resurrect them. They will not be able to know they were liars. This part: so that they may know they themselves were liars, Allah will resurrect them, it says, but actually these, even in hell, cannot know that Allah Almighty is Allah. They say to Malik, Tell your Lord to lighten the punishment on us a little. Some nice words need to be put here. Their knowing that they themselves were liars, so that. That is, (?). This part becomes correct too. You can't find any other words for it. You can't find words for the Arabic words. So that they may know they were liars, Allah will resurrect them.

That is, He will resurrect people. People will see. But they will still not be able to understand. This part is correct. When Allah resurrects people in the realm of the hereafter, Allah will resurrect them. So that they may know they are liars. You will say here: Allah will resurrect them in the hereafter. Here a meaning like being resurrected in the world comes out. In the hereafter, in the realm of the hereafter, Allah will resurrect them, you say. After "so that they may know", in the realm of the hereafter, Allah will resurrect them; you will take this parenthesis back, the realm of the hereafter, you will put it before this "Allah". I did not make them, Iblis and his offspring, witnesses to the creation of the heavens and the earth, nor to their own creation; I am not one to take those who go astray as helpers. A new question, he says: instead of "I am not one to take as helpers", may I change it to "I am not one to take as witnesses", sir? Now, Allah's religion, help it, says the verse; not witness.

Witnessing is separate: words particular to a person within his own self. But when you say help, you call on one person against the others, you help. One person is not enough, three are not enough, five are not enough. It takes a nation. This is help.

Now, hold fast to Allah's rope, it says. How nicely it says it. That is, hold fast, fast, very fast to Allah's verses. Do not go outside them. So help Allah's religion. What will you do? When you turn a person to the path of truth, you have done a great help. Both to the person and to your Lord's religion. You are saving a person. That too is as written here.

If there is more, ask. Say it.

You look, let's see. Is there more?

Yes. And it is past eight o'clock. Has he written? All right. I'm turning this off.