Talk of 6 December 2025

Yes.

I cut these through the middle, part by part like this, there's none here, I separate them with scissors one by one and use them, one by one like this. So one of them makes four. Now this will pull all of them, it would be a waste. Yes, but I throw away the one I've used afterwards. It makes four, you see. Ah, now let this stay here. I'm going to leave from here, you see. Even though I leave from here, these will stay here. Nobody should take them. Yes. If, God willing, he comes again I'll open these here.

Let me take this from over there.

Open it and let's see. Surah Al-Baqarah, verse 171.

Page 25, Hodja. I've opened it. Look what it says here: the one who calls, the state of one who denies the one who calls to the truth. It is like the state of the shepherd shouting at the animals, it says. It is like the state of the shepherd shouting at the animals. They do not understand the shepherd's words, they only hear his shouting and calling. Those in this state are deaf, dumb and blind, they hear but do not understand. Now he says: peace be upon you, Hodja, in your talk two weeks ago you said "if you didn't understand, ask again", so I'm asking again, he says. He's right to ask. In Surah Al-Baqarah, verse 171, as far as I understood you, the shepherd was likened to the person calling to the truth.

Right, you're saying it right. And his flock that does not understand his words was likened to the deniers. Right. But when we read the verse, the exact opposite meaning is given. The person who denies was likened to the shepherd. Could you explain this part again, he says. This part is not like that. Look. But he is saying it right. The guest, the guest is saying it right. The words at the very beginning prove it. The one who calls to the truth. Now here it means a person. Because a person will call to the truth. The one who denies. The one who denies a person calling to the truth, his state is like that of the shepherd shouting at the animals, it says.

Now here it says it very beautifully. Look. The state of one who denies the one calling to the truth. It is like the state of the shepherd shouting at the animals. Right. This is right too. It is like the state of the shepherd calling to the truth. The shepherd is calling to the truth. Look. He understands this part the other way round.

Let's read that part once more. So the guest understands this part well. The one who calls to the truth. That is the shepherd. The one who calls to the truth. The one who denies. The state. The state of the one who denies. It is like the state of the shepherd shouting at the animals. Look, it is like the state of the shepherd shouting at the animals. He calls to the truth, you see, he shouts. The shepherd shouts. What does it say here? The one who calls to the truth. Now here the verse is completely straightforward.

Or am I the one misunderstanding? It's right, Hodja. Right. The one who calls to the truth. Now the shepherd is calling to the truth. The state of the deniers was likened to the flock. The state of the deniers is likened to the flock. It is like the state of the shepherd shouting at the animals. Why? Because they do not understand the truth. Just as the flock does not understand what the shepherd says, their hearts are sealed, there is a veil over their eyes, their ears are blocked. They are like the shepherd shouting at the animal. They do not understand the truth. They do not understand the shepherd's words.

Look what it says. Beautiful. Right. They only hear his shouting and calling.

When a scholar explains the truth to people, among them there are those who understand it and those who don't as well. Here Allah Almighty means those who don't understand. Those in this state are deaf, dumb and blind. They hear but do not understand. How beautiful. So the guest, the guest has understood that part somewhat incompletely. I mean, the shepherd, sir, he sees as the one calling to the truth. That's what he says. He sees the denier as the shepherd. Yes. Look, he was likened to the person calling to the truth. And his flock that does not understand his words was likened to the deniers, he says.

Right. But when we read the verse, it's the opposite of this. The exact opposite. A meaning is given. The person who denies was likened to the shepherd, he says. Could you explain this part again, he says. So if you read the Quran nicely, part by part, not sentence by sentence but phrase by phrase, you'll understand. Look, I'm saying this part once more, once more. This part is right. The one who calls to the truth. Who is this? The shepherd. Allah Almighty gives an example. He gives a comparison. What does He say? We do not refrain from making a comparison with a mosquito or something greater, He says.

Here He gives a comparison, an example. The one who calls to the truth. Who is calling? The shepherd, now look. The one who denies, the state of. The one who calls to the truth. It is like the state of the shepherd shouting at the animals.

The one who calls to the truth, like the state of the shepherd who shouts. Who calls to the truth? The shepherd. How does he shout? He shouts that there is no god but Allah. Isn't that so? Look, once more. The one who calls to the truth, the state of the one who denies. I mean, the state of one who denies the shepherd. Shouting at the animals. Now the shepherd is shouting at the animals. It is like the state of the shepherd. I mean, the shepherd shouts at the animals. It is like the state of the shepherd, it says. Because that flock doesn't understand the shepherd's words. Look. You've got stuck at one point here.

When it says the state of the shepherd, like the state of the shepherd shouting at the animals, the shepherd, however much he tells the animals Allah's command, however much he shouts, they do not understand. But they hear.

They hear what the shepherd says, but do not understand. They do not understand what he says. That is the verse. And I've opened it up for you in this way.

In this state they are deaf, dumb, and blind, they hear but do not understand, it says. Yes, guest. Again, if you didn't understand, we too may have understood it wrongly. Explain it to me very nicely. But if you understood, please say "I understood".

Yes. Or wherever there is a gap in your understanding, explain that gap of ours here.

You are telling us exactly what we're missing. You are stating the verse wrongly. But when we read the verse, the exact opposite meaning is given. The person who denies was likened to the shepherd. Could you explain this part again? he says. No. That's why it comes across that way. It comes across that way, Hodja. It says "the state of the one who denies", Hodja. It describes the state of the one who denies. That descri... The sentence describes the state of the one who denies, Hodja. It says "the state of the one who denies". The deniers are the animals. There the sentence reads as if the animals' state is like the shepherd's state.

So does the one denied become the shepherd? The state of the denied reads like the state of the shepherds. That's how it comes across. But if you read the sentence in full, it completes it. What is the sentence? Look, what does the sentence say? Which page was that? 25, Hodja. Let's open page 25 now, look.

28.

At first it goes that way, but then it straightens out. Now "the one who calls to the truth", who is this? The shepherd. It says so right here. The shepherd. He calls to the truth. The state of the one who denies. This time the one who denies the one calling to the truth. Look. Read the sentence here from the start. The one who calls to the truth. The shepherd. The state of the one who denies. Look now. He denies. The state. is like the state of the shepherd shouting at the animals.

The state of the one who denies is like the state of the shepherd shouting at the animals. "The state of the one who denies", it says at the very end. That's the sentence it ties to. The state of the one who denies. The deniers are the animals. Listen. The state of the one who denies is like the state of the shepherd shouting at the animals. This is the state of the one who denies. Here it says the shepherd shouts at the animals. You misunderstood too. But it does come across that way. Look, the state of the one who denies. And these are the unbelievers. Or the animals. The state, shouting at the animals.

It is like the state of the shepherd shouting at the animals. "Shouting at the animals", it says. The state is like the state of the shepherd. I mean, the shepherd explains the truth to them. But those animals don't understand him.

How do you picture that part? Read that part, let's see. Surah Al-Baqarah, verse 171: the one who calls to the truth, the state of one who denies him. Look. How beautifully it says it. The state of one who denies the one calling to the truth. Shouting at the animals, who is shouting? The shepherd. It is like the state of the shepherd who shouts. It is like the state of the shepherd shouting at the animals. Who is shouting at the animals? The shepherd is shouting. It is like the state of the shepherd shouting at the animals. I mean, the shepherd tells them the truth. Shout... look what it says. It is like the state of the shepherd shouting at the animals.

The shepherd tells them the truth. They do not understand the shepherd's words. Look how beautifully it says it. It says it right here. They do not understand the shepherd's words. They only hear his shouting and calling, it says. In this state they are deaf. I mean, those who hear the shepherd's words and don't understand, they are deaf, dumb, and blind, they hear but do not understand.

There is a very subtle misunderstanding there. A person can understand that part that way too, but when it is said like this, he says it should be said like this, and it says so. the state of the one who denies the person calling the Truth is like the shepherd's, the shepherd's shouting at the animals, that's how he wants it. Here, because it opens it verse by verse, here it necessarily says it that way, as the equivalent of the verses.

The state of one who denies him, shouting at the animals, who is shouting? It is like the state of the shepherd. Look, this part already makes clear that it is the shepherd. It is like the state of the shepherd shouting at the animals.

Are you paying attention? It is like the state of the shepherd shouting at the animals. The shepherd shouting at the animals. It already ties this together. They do not understand the shepherd's words. Look how beautiful. There it ties it together again. Yes, guest, this part has been opened correctly, you see.

And we translated it like this. But it's very subtle. If you read it on the surface, on the surface, it's as if the shepherd becomes the animal, and those who call want to explain the truth. Supposedly. But that part is right.

It is like the state of the shepherd yelling at the animals. Look, the state of the shepherd yelling at the animals. Here it already says that the shepherd is yelling at them.

Isn't it? Then it says they don't understand what the shepherd says.

It completes it. It completes the sentence too. Of course it completes the sentence. There is nothing missing there.

Now let's see, let's start from the top. Who has written to us?

To me he too puts it nicely.

Yes, this one asks again too.

We start from here on. Aysanur says: Hodja, are there also ranks within martyrdom itself? Say there is no prayer, no fasting, no zakat, but he became a martyr. In that case there will be a classification within martyrdom itself. There is no prayer, so how could he have kept his covenant? He has reached the rank of martyrdom, she says. Allah Almighty created people (?).

A person, we'll say every person, every person was created incomplete. But a person's rank in Allah's sight can be very high. Very high indeed. However, within the environment he is in, this, he has become a tool of that environment's sinful deeds. In this case, even though he has committed sins, that person, because of the height of his rank, his insides ache, his conscience aches, but he has got used to it or he has been steered that way. In this case a war breaks out, or he goes into the army, fights the enemies. The greatest rank, among people the rank of profession, Allah Almighty speaks of those who keep watch on the borders.

military service, that soldier keeps watch on the border, for his homeland, his nation, his honour, his religion, if he dies there, his rank is great, so he becomes a martyr. Why don't the others die? Why don't the others die? In a war too, Allah Almighty says this: when you engage in war, first, He says, We take those within, those We love. Look how beautiful; of course, if the verses are not known, one talks like this. With those they love, they call out to the ones behind them like this: What are you waiting for? Look how beautifully our Lord received us, received us with a smiling face, they say.

That's why you cannot know people's inner worlds.

Let me tell you an example.

A hodja has two sons.

The hodja raises one of his sons. A hafiz of the Word. He knows Arabic. He has knowledge. He is going to add him to the Three. this one. One of the Three is missing, he'll add him to the Three. And his other son never leaves the tavern. He drinks all the time. He drinks all the time.

Finally the time comes. He brings his son to the edge of a cliff.

My son, he says, when they pass by here, you jump down too, he says. He sees the Three coming, I mean the Two will be joined by a third, but he just can't jump. The boy from the tavern comes running: Father, wait, father, wait, I'm coming, he says, and throws himself down. Now the man is astonished, it (?) him, this boy never left the tavern, what is this, he says. He goes to the tavern keeper and asks: I warned him so much, he said, not to go in here, he said. He never left this place, he said. What is this state, he said. Uncle, he says, Hodja, he says, nobody did me the harm he did, he says.

Here, he says, all the (?) things, he says, he drove my customers away, he says. He seemed to drink but he didn't, he says. He'd stop those who came here, he says, he wouldn't let them drink these, he says. Aha, he says. So you see someone like that: no prayer, no fasting, (?) you say. But when it comes to giving your life in time of war, you run off to one side. He, however, goes straight at it. That is the inner world. Aysanur, this is the manifestation of the Truth. You cannot question it. If he is a martyr, he is a martyr. But not those who die on duty. Look, I'm saying it again. People who give their lives for their homeland, their honour, their religion, their nation.

And for Allah. Those who work for Allah. I mean, those who die in this way. Let me give you another example too. In the time of the Prophet (peace be upon him), a non-Muslim enters into a tremendous battle together with the Muslims. There's no unbeliever he doesn't kill. The Muslims are amazed, they say: this man was an unbeliever, not a Muslim, how is he fighting like this together with us? they say. At one point he takes a blow, while he's dying they come to the Prophet: O Messenger of Allah, this man fought together with us, they say, now he's dying, they say, will he go as a martyr? they say.

Go and ask him, he says. He comes and asks: Why did you fight so hard with us like this? he says. Did you say the testimony of faith and we didn't know about it? he says. What testimony of faith? he says. What Islam? he says. I fought to protect my property, he says. There you go.

Belief, belief. The faith inside a person.

I suppose you've understood, my child. A guest says: peace be upon you, sir, if someone who commits major sins, usury, alcohol, adultery, repents with the intention of never committing these sins again, is that enough to be saved from the punishment of Hell because of these sins? he asks.

Nowadays going on Hajj is both financially hard for many people and, because there is a lottery, dying without being able to go on Hajj can also happen. What do you recommend in order to be forgiven? May Allah be pleased with you, I kiss your blessed hands. As I said a moment ago, Allah created man incomplete. Yes, man gets mixed up in evil, in usury, in alcohol. Allah Almighty says in His verse: give it up, He says, what you took, give it back to them, what you took as usury. When you repent, there is no other door to go to but Allah, so how could you lose hope in Allah? Only the unbelievers lose hope in Allah, according to the verse.

After you repent, on condition that you never return to it, if you spend your life obeying your Lord, perhaps you'll even become a saint. Just master your nafs. Regret what you did. Ask your Lord for forgiveness. Allah's mercy is abundant. Our Lord has sent one percent of His mercy to the world, and ninety-nine percent He has kept for Himself, and to those you owe, until they are pleased with you, Allah Almighty will give it. Wouldn't you want that then? Repentance, Allah's door is open. Thanks to you the others will be saved too. That's why repentance is open. Whenever you repent from evil, there's no time limit to it.

Repent right away and never return to that state. If you say, let me do this too and then I'll repent, long hopes are shirk. You get mixed up in shirk. You don't have the time to breathe in and breathe out. Yes.

A guest says: dear Hodja, my nine-year-old son unfortunately hears the swear words he doesn't hear in the street at home from his father. To make my husband give up this bad habit, as a Muslim woman, what stance should I take?

Child, we said, raise him in the family, we said. You are the mother. His father is out until evening. You, with your son, with a mother's love, a mother's lap, you will warn your child like this: My son, he is your father. He swears, the sin is his. Tomorrow, at the Supreme Court, in the presence of Allah Almighty, we will be called to account. Don't mind your father's swearing. He is already in a sin. You pray for him too. God willing, your father too will give up this swearing, this bad path he has taken, will give it up, and we'll live in peace as a family. Never (?), turn him towards Allah.

Everyone will live their own destiny. We, He says, do not call anyone to account for (?) We have not made known. So you will let your son hear these things. If it's in his nature, he'll accept it anyway. He'll accept what you say. If what you say isn't in his nature, he'll turn towards his father anyway. Nobody can change anybody's destiny. But as a mother you will fulfil your duty. You will tell him this. Yes.

Peace be upon you, Hodja. I may know it incompletely, may have understood it incompletely. But I'm asking in order to learn what's right. Sir, what does salat mean? When the Prophet (peace be upon him) was ascending in the Mi'raj, the words he heard, "Stop, O Muhammad, my Lord is performing salat", and when the Prophet heard these words he thought, does my Lord need salat? How should we understand the word salat in this?

How nicely he puts it. You tell me. How will you understand this salat?

You tell me, Ramazan. that Allah Almighty's gaze is at every moment, always, upon this world and its people Yes. Look how beautiful.

Salat is worship. It is fulfilling our duty to Allah. Here, our Lord performing salat: all that He created in this realm, living and non-living, whatever there is, He governs them, and neither sleep nor drowsiness overtakes Him, and He is always at work, on duty; we will understand it as the proof of this. That is His duty too. Being intertwined with His creatures and spreading Allah's mercy to them. He lets no injustice be done to any of His creatures. A question like this may come to your mind.

There are so many predatory animals. They eat them, drink, tear them apart, what do they do? These are all programmed. For example, in Africa there are ox-headed antelopes, there are buffaloes, tigers, lions, there are monkeys that have bred a lot there, and against them there are cheetahs. Now, if these grass-eating animals didn't exist, grass would overrun the place. Allah Almighty has the place cleaned of those grasses by them. But because they keep multiplying, this time that grass won't be enough for them. He sets lions, tigers or cheetahs upon them. They will eat them and keep the balance.

He keeps the world in balance. Pay attention to the animals. The animals' nerve endings are where the animal's teeth sink in. It feels no other pain. The animal's nerve. When it grabs it by the throat, the lion cuts off its breath, it dies right there anyway. Hyenas eat them alive. While eating alive, some gazelles, deer get away and run off. The stomach is outside. The belly is outside, it runs.

If it felt this pain, would it run away? In the end the computer shows it, in the documentary.

When the organs stop working, of course, the animal falls down there. They (?) and eat it again. In this way which animal will eat which, how much it will eat, all of their provision is programmed in Allah's sight, and without wronging any of His creatures, without making them suffer when they eat one another, one another, they clean the world. They all clean each other. In this way the world stays clean. In one place they wiped out the cheetahs, reduced them. The monkeys made the whole place filthy. They couldn't get through the filth. Then they understood why the cheetah was created, they bred them and released them.

That's why salat shows that Allah Almighty at every moment keeps His creatures under His rule, and neither sleep nor drowsiness ever comes to Him. It shows that He is on duty. Otherwise He has no need to perform prayer.

But here one more thing, one more meaning comes out. Let me tell you that meaning too.

Allah Almighty praises Himself every day. Surely I am Allah, surely I am the Lord of the worlds, there is no other god but Me, I am the absolute owner of this universe, I both cause death and give life, I am the owner of mercy. Allah praises Himself. Even one day Hazrat Ali (may Allah be pleased with him) voices our Lord's praising. Yes, my Lord has no need to perform salat. We will understand Him to be on duty. Hodja, the obligatory part of the Friday prayer you said is four rak'ahs: two rak'ahs of obligatory prayer, and the sermon also counts as two obligatory rak'ahs, so it makes four obligatory rak'ahs in total.

Sir, when the mosque imam goes up for the sermon, how should we behave?

How should we sit? When the imam starts praying, everyone starts opening their hands and saying amin. At this stage, how should we act? May Allah be pleased with you, Hodja, he says. Look how nice. This too is a matter of fiqh. I keep saying: questions. Ask whatever you like.

Since the sermon counts as two obligatory rak'ahs, however you sit in the obligatory prayer, you will sit that way. You cannot talk to anyone. You cannot look right and left.

This is what's obligatory about it.

Just as when the imam prays outside the prayer, there too the sermon isn't over. Two rak'ahs, the imam is praying. Now after the prayer there is a bit of both tasbih and prayer supplication. But since we'll perform another two rak'ahs there, we don't do tasbih in the prayer. I mean, when the imam prays in the sermon, we don't do tasbih. When the imam prays, we raise our hands. Now here, to waste those two obligatory rak'ahs of Islam, they come up with many fabrications. Look, he prays at the pulpit. That is the place of the sermon. Gentlemen, do you know the essence of the Friday prayer? We aren't performing the Friday prayer.

But it takes its place.

How is the Friday prayer performed? The imam gives a sermon at the Friday prayer. He preaches. He gives a sermon. He can give that sermon outside too, after the prayer too. The obligatory part of the Friday prayer is this: about the course of the state, the state's people, those who come to the Friday prayer, he informs them.

Doing away with its essence, they had people given sermons, on condition of not informing those people about the course of the state, good or bad, the course of the state, and they brought us to this situation. I mean, they divided us.

What did they do? How do we do away with this Friday prayer? Let's have them give sermons. How will we have them give that sermon? Let's split that state in two. How will we split it? Religious affairs and state affairs were separated. That's how it was split in two.

Do you know what games we fell for?

Do you ever hear a single thing from the Diyanet about the course of the state?

When the sultans led the Friday prayer, how that state was governed, every week the messengers, they called them ulak, the couriers, would spread to every corner of the state and explain the sultan's orders. And the people would listen to the sultan's order with all ears.

If a rebellion was about to break out somewhere, the friends of Allah, the saints, the scholars would go to them and explain the truth. They would put down that rebellion there. Are we performing the Friday prayer? May Allah accept it.

Yes.

Now, at Friday, in the sermon, how one sits? How one listens? How the greeting is given after the imam finishes the sermon? How one says amin to his supplication, did you understand? If you didn't understand, ask again.

So many of our children are asking.

We explained this. We explained this first of all anyway. Surah Al-Baqarah, verse 171.

Also, in Surah Al-A'raf, verse 180, it says: call upon Allah by the most beautiful names.

In hadiths we sometimes come across ways of praying. For example, "I ask You by this name of Yours" or "I make this name of Yours a means (?)", is it permissible to pray like this?

let's do it. We can turn to Allah. Open up Surah Al-A'raf, verse 180. Verse 180. 172. Is it on page...? 173, Hodja. On page 173. Yes.

Look. 173. 157. 161. 167. 173. The most beautiful names, The Most Beautiful Names belong to Allah. How beautiful, the most beautiful names.

Let me list a few of His names from the beginning. He has 99 names. What does it say? Hüvallahüllezi la ilahe illa hu, el-Melik, el-Kuddüs, es-Selam, el-Mü'min, el-Müheymin, el-Aziz, el-Cebbar, el-Mütekebbir, el-Halik, el-Bari, the verse, the names, each of these has its own meaning. Of these names. Now, those who go astray concerning His names, leave them, He says.

Guest, this is not a place as you understood it.

Look, let me read it to you once more from the start. The most beautiful names, the Asma al-Husna, belong to Allah. Of course. So call upon Him by those beautiful names, He says. By those beautiful names. If you like, say Allah and pray. If you like, say Khaliq, if you like, say Hayy. Whichever name you want, pray with that. The most beautiful names are His. If you like, memorise them all. But those of high rank, it says, memorise all these names, it says. Those with a high rank in Paradise, it says. If you like, memorise them all. But you have one, O Allah. For the sake of this name, look how beautiful.

Or another name. All the most beautiful names are Allah's, it says, you see. Mention one of them. When you say, what does it mean to necessarily mention all of them, it doesn't mean mentioning all of them. Let's look once more, look. The most beautiful names, the Asma al-Husna, belong to Allah. So call upon Him by the most beautiful names. Those who go astray concerning His names, I mean those who deny or those who mock, those who go astray, leave them, He says. I mean, those who abandon Allah's way, the most beautiful names are Allah's, those who abandon Allah's names and who work outside the religion of Islam, leave them.

Leave them. They will be punished for what they used to do, He says. Whom does He mean here?

The non-Muslims.

How does He mean us? With any name, to Him, to Allah Almighty, mention His name in your prayer, He says.

If you know the Greatest Name, pray with the Greatest Name. Look, the most beautiful names. The head of them all. Yes.

There's a lot to say, but it will stay with us.

Our child Aycanlar says: Hodja, peace be upon you, and upon you be peace, I kiss your hands, she says. May Allah give you a long, blessed life. With your children and grandchildren, I kiss your hands, many times. I had a dream. It was very unusual yesterday. It came to my mind, should I ask you? I hope you don't mind. You know that at the moment I don't interpret dreams. I haven't read the rest either. Because I'm trying to explain Allah's knowledge. I'm trying to explain Allah's verses. Now you had a dream. I explained this. (?) "Hodja, I also had a dream like this, explain mine too," they'll say. This place turns into a dream section.

And then of all those who listen to me for knowledge, how many people? Let's say three people, five people. If I move on to dream interpretation, it becomes three hundred thousand, five hundred thousand people.

That's why we don't interpret dreams. But let me read you part of it, let's see what you said.

In normal life I wear contact lenses in my eyes. I don't wear glasses. In my dream something like this, something like this seems to be pricking my eyes. I open and close them. I look and lenses are falling from my eyes in pairs. Good heavens, I say. Hadn't I taken out the lenses I wore before? They had all slipped into my eye. Got lost. I hadn't noticed. How strange, I say. I show (?) people I know around me. Look how lenses will pour out of my eye, I say. I open, I close. They pour out. I hope it's good. May Allah be pleased with you, she says.

Let me tell you this much and leave the rest. With your eyes you see these worlds. But God willing, unveiling will be opened to you. You'll watch many more worlds. Go on, may Allah open your way. It's twenty to eight. We can talk a bit more. Ask whatever you like.

Ask whatever you like.

Our child Aydınlar is a patient person. An intelligent person.

A person who masters her carnal feelings. The greatest enemy, as we said down there a moment ago, is a person's nafs. Even Satan is not as much an enemy as the nafs, because the nafs takes you and drags you into the swamp of the world, it makes everything makes it look beautiful. Where the self cannot reach, Satan tempts him, and he follows the temptation; you follow what you desire from your self. That's why we will master our nafs. We will use our reason. Allah Almighty: will you not use your reason at all? Will you not reflect at all? He says. So we will use our reason a lot. Reason makes a person a vizier.

And the nafs makes him abased. Reason always shows you what's right. But your nafs, on the path of abasement, showing you an adorned, very beautiful world, pulls you that way. That's when, once you go beyond your strength, you become the laughing stock of everyone. It makes you abased. Yet Allah created man honourable. If you follow your nafs, you are deprived of that honour. If you seek might and honour, He says, might and honour are with Allah. If you master your nafs, you attain might and honour. You do everything by measuring it in proportion to reason. Yes.

There are two more questions, Hodja. If the page is refreshed. Let me refresh the page. Maybe there are. It didn't occur to me. Let's see.

Yes.

Now.

There are. There are two. Hodja, is this a hadith, she asks. (peace be upon him) said the following: Keeping watch for a day and a night, than fasting for a month and praying at night, is better. If a person dies on watch, what, if a person dies on watch, the reward of the work he was doing continues. His provision also continues. And in the grave he will be safe from the questioning angels. Muslim, Imara.

Every hadith is the counterpart of the verses. The counterpart of the verses. Nothing that has no counterpart in the verses is a hadith. This isn't a hadith either. Because there is no counterpart in the verses here. Look, where? The Messenger of Allah (peace be upon him) said the following: Keeping watch for a day and a night. Where are you keeping watch?

Where are you keeping watch?

Are you keeping watch on the border? Are you dying there? Then you become a martyr.

This is either incomplete or words said to corrupt the hadith. Now, better than fasting for a month and praying at night. This is not a hadith. This takes it out of being a hadith. Because the Prophet (peace be upon him) does not say: this much, if you do this you'll get this much reward. Because deeds are by (?) intention. Only Allah knows a person's intention. No person can come between Allah and His servants. In this case it removes this hadith, even if the beginning is right. Now why do I say even if the beginning is right? I haven't read the rest yet.

The Messenger of Allah (peace be upon him) said the following: Keeping watch for a day and a night, fasting for a month, I mean keeping watch for a night, it says. If you die on that watch, look, if you die on that watch, you become a martyr.

In that martyrdom, He says, they are provided for from where you do not know. Now it comes to the thing below. It says his provision isn't cut off, you see. It comes to that, to that. It's said that below. Someone made this up half-baked. A person made additions to this in this hadith. Made it up.

If a person dies on watch, the reward of the work he was doing continues. It continues, because they are not dead (?), they are alive, He says. How does the reward continue? Let me tell you a story. Not a story, mind you. Something that happened. I told it the other time too. Here. At the Montenegro war.

A captain loses his way. Someone appears in front of him. What are you doing here? he says. He says, I've lost my unit, he says. Let me take you, don't stay around here, he says. He delivers him to his unit. Who are you? Sultan Sheikhmus. He comes to Diyarbakır. I'm a witness to this. He goes. We don't have a son, they say, at his home. There's no son in our house, they say. I'll tell you right now. I'll visit your mother, he had said. I'll visit your father, he had said. There's no such thing for us, they say. He, they say, we have no son. Our son, long ago, they say. He shows his picture. This boy, he says.

When he shows his picture. So he's still alive. If he still sends something, takes something, he gets a reward. There is, I mean. There is. These are in the hadith. There are many fabrications in them.

And in the grave he will be safe from the questioning angels. There is no questioning angel in the grave. Look, let me tell you. There is no questioning in the grave. Why is there none? (?) One day I too die in my dream.

In the grave, two angels are standing in front of me.

You, what do they say? We'll take you to our Lord, we'll take you to Allah Almighty. Now I'm looking at them. I know that I've died. I mean, they'll take me. I wonder, I say, now they'll take me to Allah, I hope they don't take me somewhere else. I'd easily knock the two of them head to head. As Hazrat Umar said.

There's no questioning there. No "who is Allah?". It's not your business to ask him that. They're always making things up. They make up many things all the time. How beautifully my Lord raises me. Is it up to you to ask him that there? You are an angel too. Your duty is to take him and bring him to the barzakh. Sir, and I said, these, I said, even if it's an ant, if it's my Lord's appointed one (?), my strength is not enough for it, I said. And there I woke up. There's no questioning there. No, they say he asked there, "Who is your Lord?" And he said Allah. You know, Hazrat Umar said: my hair hasn't even dried yet.

Before I've forgotten my Lord, who are you, he said, that I'd forget my Lord? And you ask "who is your Lord", he said. I mean, to give some people too much importance, they tell lies about them.

The truth of the matter isn't like that. Take the truth of the matter from the one who knows it. While people pass words on to one another, a person wants to magnify it. That's what comes to his mind. And he says it too, makes it up, makes it up, and it comes down. For 1440 years they've been coming. Coming like this, blowing it up and up. Yes.

Ayşe Zeynep, a guest, says: peace be upon you, Hodja. I wish you a good evening. A long time ago I had started reading the Quran from the beginning. And I read most of the half. But I hadn't finished it. Time passed in between, I want to start again and complete a khatm. But since time has passed, it seemed more right to start from the beginning. Should I continue from where I left off? Or do I need to start from the beginning? I'll give you an example. From there you'll understand this very well.

One of the noble Companions comes and says to the Prophet (peace be upon him): I've prayed a four-rak'ah prayer as three rak'ahs, he says. Should I take it (?), should I pray it (?), or should I continue (?), he says. You've prayed three rak'ahs, you'll pray one rak'ah, he says. You too have read up to that point, your situation is just like my situation. When I was young I would come (?) through the Quran, finish it, and start again from the beginning for another khatm. Time would pass in between. I'd go on duty again. For example, at the time of Yassıada we went on duty. There too I took a lot of medicine to Menderes (?).

I'd buy medicine, take it and give it to him. I went into Yassıada too, into those things, into the court too. They brought Celal Bey and Adnan Menderes there with their hands tied, look. Yes, and he doesn't say... "The former and deposed Celal Bey and Adnan Menderes." Sabık means former, sakıt means deposed, he says. I mean, sometimes I couldn't read. Now let's leave those matters. That went somewhere else. I'd come back. For example, a week, ten days. Time would pass in between. I'd start again from the beginning. But I always did it that way. Now I never stop. I mean, after a long time, once I started it, I never stop.

Am I going somewhere? A day before, I read the two juz' of the day I'll be away. Even if I can't read the next day, I've read it in its place. And I continue my juz'. And I make each lunar month a juz too. Every day I read one juz'. Sometimes I go on a journey. In case I cannot complete my juz within that lunar month. I'm twelve juz' ahead. I'm twelve juz' ahead of Jumada al-Akhirah. Twelve juz' later I came (?). I came to Tabarak. Two juz' later Jumada al-Akhirah will end. I'll come to the following month. From there I'll go twelve juz' ahead, it will start again. And I keep going like this. You too, if you like, start from where you left off.

If you like, go ahead and start from the beginning.

From where you left off, too, Allah will accept that you started from there. For Allah there is no difficulty. You've read it. Allah doesn't let what you read go to waste. He doesn't say, I don't accept this.

Let's see if there's anything else.

No more. Stay well. Be entrusted to Allah. For Allah's sake. Al-Fatiha.

Amin. how nicely he's getting up, do you see