Talk of 13 December 2025

Questions: there are none, gentlemen.

On the question board there are no questions. Do you have any questions?

If you have no questions, let us share with you why the verses that were rendered wrongly were rendered wrongly, why they are wrong, where they are wrong, about the verses. Let us consult together.

At random. Let us open the Quran and see where it falls. Which wrong verse will come up. Ne biser (?), bismillahirrahmanirrahim.

Surah At-Tawbah, verse 30 came up.

The Jews said Ezra is the son of Allah. Oh, how nice.

La ilahe illallah was removed, and a son of Allah appeared.

The Christians also said the Messiah Jesus is the son of Allah, getir (?) these are words they mouth with their tongues, it says, correct, they imitate the words of those who disbelieved before, may Allah destroy them, it says, how they are turned away from truth to falsehood. Who will tell me the wrong part? Tell me. How can they be turned from truth to falsehood, it says, Hodja. Alright. And here it's not only that place, there is one more, there is also Allah Almighty's cursing, Hodja. Mashallah. Yes. Good.

Allah curses no one. What does it say? Look. May Allah destroy them, it says. Yet He sent the Prophet (peace be upon him) as a mercy to the worlds. He sends the Quran too as a mercy to the worlds. Whatever you may be, come again. Allah's door is open. Allah makes no distinction among the servants He created. Although He knows what kind of people we are, whether we are non-Muslims or Muslims, whether we belong in Paradise or in Hell, knowing all that, He sent us into the world.

Allah Almighty is free of all deficient attributes. No one can judge Him with deficiency.

No one can ascribe deficiency to Him.

He created in the realm of Lahut. He said: I am your Lord. There they split into three groups. Humans. Besides, He made a covenant with them one by one. Surah Al-A'raf, verse 172.

Although He knew what each of us is, why did He send us into the world?

Now this part

is a little above people's own mental capacity, but if one uses one's mind, one sees the truth.

Allah Almighty, in Surah Irat (?), no, not Irat, what which surah was that now? Talaq. Talaq.

What? Surah Ta-Ha, isn't it? 134. verse. Right. Surah Ta-Ha. Look. Page 311.

Yes.

Ta-Ha Surah, verse 134. That place, when I read it now you will understand it better. If We had destroyed them with a punishment before this, before the Quran, it says. What does "before the Quran" mean? The Torah, the Psalms, the Gospel are in the Quran. When He says before the Quran, Allah Almighty means: whatever We said at first is the same in the hereafter, and everything We said is in the Quran. So since Adam, Allah Almighty has been telling from the Holy Quran.

In that case, when He says before the Quran, it means before We sent people into the world. Before sending people into the world, if We had destroyed them with a punishment, that is, in Surah Al-A'raf, verse 172, We made a covenant with you, it says. We made a covenant. Look what it says. Lest you say on the Day of Judgment, we were unaware of this, from the children of Adam He took their offspring to come and made them witnesses over themselves, and said: I am your Lord. And they, it says, this part is wrong. They did not say it. Allah Almighty said: yes, I am your Lord. Those parts were all rendered wrongly.

Now one word opens up another. but we are obliged to correct the mistakes. Why did Allah Almighty say: yes, I am your Lord, here? And they said: yes, we bear witness to this, it says. This ascribes to Allah Almighty attributes, deficient attributes. Allah Almighty gave humans a part of the spirit He created. Man was left free here, by his own creation, by his own decision and will, to know his Lord or not to know Him. Yes, in the realm of Lahut, where He said "your Lord", when Allah Almighty created all the spirits, when He said I am your Lord, there we split into three groups. He says so in Surah Al-Waqi'ah too.

I am opening it up a bit so that it is understood better. Otherwise I will give the real answer after explaining this to you. No, without knowing these parts it cannot be understood.

There we split into three groups. In Surah Al-Waqi'ah too, in the seventh verse: Ve küntüm ezvacen selase. All pairs come from one another. Three classes. Ve ashabül meymeneti ma ashabül meymeneh. O people of the right, glad tidings to you. Ve ashabül ul-mash'amati ma ashab ul-mash'amah. O people of the left, woe to you. Was-sabiqunas sabiqun, ula'ikal muqarrabun, fi jannatin na'im, in the verse where He says this the class of those brought near. These are saints, prophets, martyrs, (?). Now the first created humans, however many will come into the world, however many billions, Allah Almighty, with the Prophet beside Him, says: I am your Lord, I created you.

and He leaves room for thought. There we were divided into three groups. Now if they had said, we bear witness, You are our Lord, then Allah Almighty would not have accepted them as His own. He got angry with them and made them disbelievers. That is the meaning that comes out. Yet those who would deny there, the people of the left, He did not give them the chance to say "You are our Lord", Allah Almighty did not give them the chance to say "You are our Lord". He said: yes, I created you, I am your Lord, because there everyone had just opened their eyes, suddenly they existed, having no past (?), since there was no before, if someone there said a wrong word, people would believe him.

If he said, maybe You are not my Lord, there the groups were divided, so these have a different Lord. Thoughts would arise like: maybe that Lord is better, should I follow him? Divisions would arise. Allah Almighty does not allow this. Yes, He says, I am your Lord. Because He created. There is no other god. He confirms this. If, as they say, we bear witness, yes, You are our Lord, they said, if the verse is rendered like that, then the meaning would be that Allah Almighty made them disbelievers although they knew Allah and bore witness. This does not befit Allah. It is injustice to Allah. It is slander.

One must understand the verses very well. That is why this is a book written according to Zionism.

These are not the true verses. The Arabic writing of the verse is true. No one can change that. Because Allah Almighty says: We sent down the Quran. We are its guardian until the Last Day.

The wrongly interpreted verses are what people interpret according to their own minds according to their own minds. I also have the original of a letter that a professor, an institution wrote to me. I keep it. The verses, they say, the verses. These are people who write the Quran, pay attention. The verses are rendered according to each commentator's good taste, they say.

I have proof, a written, signed paper. It's ready on my phone. Each commentator according to his own mind, his good taste, they say. They say this too. They render it according to their good taste, they say. And then you come and Allah's commands that He told us, a person rendered them falsely, or according to Zionist ideas, according to his good taste, and says Allah said this.

Do you know what Allah Almighty says in the verse to such people? If one says Allah said so although Allah did not say it, it says, if he slanders, let him prepare his place in the punishment, it says. He gives him the answer. Yes. Now here, then, they did not say: yes, we bear witness. They denied.

Their denial is proven by many verses. In the first of them, they "if only they had known Me here", it says, that is, again, they are blind in the world and blind in the hereafter, it says; in the world it is a word said in a figurative sense, blind in the world: We sent you prophets, We sent scholars, We sent books, to bring you out of darkness into light We sent you guides. Did you not see these either?

Fine, in the world you did see. Here, too, you are blind. There, too, he does not know. There, too, he denies. Again. But you might ask me a question like this. Hodja, when these suffer punishment in Hell, to Malik they plead: tell your Lord to lift a little from us the fire, to lighten the punishment. They cannot say "our Lord", look, "tell your Lord".

If in their characters they had been knowers of Allah, if they had been (?), Allah is not unjust that He should keep them in Hell forever.

They denied in their time, and that denial was written into them as their nature. It is impossible for them to turn back. For example, the seed of a pomegranate tree, wherever you plant it, it will yield pomegranates. The seed of a lemon tree, wherever you plant it, it will yield lemons. As long as there is no grafting. And since there will be no grafting on humans there, since each human separated from Allah Almighty, his (?) was created, and his own will he uses, their nature does not change. The more they burn, the more their torment against Allah Almighty will grow, and as that torment grows, they will remain there forever.

Yes. Now we said, in Surah Ta-Ha, verse 134, what did Ta-Ha say?

Was it on page 315? 330. Yes.

311. on the page, yes. In verse 134, sir: if We had destroyed them with a punishment before this, before the Quran, that is, "We know you, you denied, you will not improve, you to Paradise and you to Hell", if We had said that, it says, they would surely have said: O our Lord, if only You had sent us a messenger, so that before falling into this humiliation and disgrace we would have followed Your verses. Why does Allah Almighty say this? I created you in the realm of Lahut, that is, where the spirits were created, you saw Me before you, and I told you: I am your Lord. Beside Me, the mercy to the worlds, the beloved of the Almighty, Muhammad (peace be upon him), supporting: yes, this is our Lord, and yet you denied us.

Now He comes to the reason for sending into the world: why did Allah Almighty send? If there He had appeared to people in a terrifying way, they would all have fallen into prostration. Just like a person. If I now said here to one of you, I created you, would you believe me?

If you suddenly came into being and saw me in front of you. Some of you would believe, some of you would not. So, Allah Almighty: if You had sent me to a realm where You are not seen, if You had sent me to a realm where Your essence is not seen, this realm where His essence is not seen is the unseen realm,

so that you do not say "I would have believed in You", He created these realms.

Now that is the arena. There you were blind, you did not recognise Him. Here too you are blind, He says.

In the hereafter too you are blind, He says. Because you will not change. Yes.

I suppose it is understood, isn't it? Why did we come here, into the world? If you have a question here, ask. About why we came. Is there a part you did not understand?

If those listening to me have a part they did not understand, let them ask.

Sir?

Which verse did we talk about? Which verse is that? No, no. We lost it a bit. I can't look up Surah At-Tawbah, but which verse, it's Surah At-Tawbah, isn't it? After that, let us put something in between. Because when other talk comes in between we lose it here. Surah At-Tawbah, 180, 181, 185, we went too far.

Surah At-Tawbah, you found it. The Jews said son of Allah, it started from here I think. And the Christians said the Messiah Jesus is the son of Allah. Oh, how nice. These are words they mouth with their tongues. Their words, they imitate the words of those who disbelieved before. May Allah destroy them, He said. So this is the first place. Allah curses no one. Was Allah's power not enough? May Allah destroy them... In the world He opened the door to all of them. Fine, there you saw Me, He said, you could not believe. Fine, here at least know Me, He said, but you will not know Me here either, He said. Why did He say so? Look.

Now, why did He say so? Here, sir. That when the guilty will hang their heads before their Lord: "Our Lord, we have seen and heard, now send us back to the world so that we do good deeds, now we firmly believe", if you could see the time they say this, it says. Here too they are lying. They think they will deceive Allah. Hodja, a person makes mistakes; he turns, but if it is in his if it is in his nature, he does it; doesn't a person lie lie? He does. Well, doesn't a person swindle another? He does. In fact he both swindles and lies, and stands in front of you saying: look, I swindled people like this, he boasts. Before you is Allah; He has written your character for you.

Whom are you deceiving? There is nothing that will change your nature.

Look what it says now: if We willed, We would surely give everyone guidance, it says. If We willed, We would give everyone guidance. That is, We would make all of you people of Paradise, it says.

But the firm word has gone out from Me that I will fill Hell with some of the jinn and some of the humans, it says. What does this mean? I will create such a being that by his own wish and desire, by his own will, he will know Me; and those who do not know, who stubbornly oppose Me, I will punish them. Paradise and Hell come from this. Yes. We said, let us open once more and see where it falls. Until your questions come, I will tell you about the wrongly rendered verses. Again I am turning to another place. You turn too and tell me: open this verse. Now it is on both pages. First let us look at the one on the right of the page.

I am reading the wrong one. He raised his mother and father onto his throne and seated them. It speaks of Joseph.

And all of them, for him, because they were reunited with him, fell into prostration. The dream he saw.

Joseph said: O my dear father, this, this is the interpretation of the dream I saw before. My Lord has made it come true. Truly my Lord has been very gracious to me. For He brought me out of prison. After Satan had caused a rift between me and my brothers, surely my Lord is gracious to whom He wills. Indeed He is the All-Knowing, the All-Wise, it says. This is a wrongly rendered verse. Now when I say a verse was rendered wrongly, not all of it is wrong, children. It comes part by part. There is one place there, the main source, they turn that place to ascribe attributes to Allah.

Here: your Lord is gracious to whom He wills, it says. Gracious to whoever wills. The will is in the human. The only wrong part is that (?). The others are right. And what do we say here anyway?

Your Lord is gracious to whoever wills. Indeed He is the All-Knowing. He is the All-Wise. Now what is wisdom? Why and how He does a thing (?) This is the wisdom of the thing done.

For example, like Khidr (peace be upon him) having the boat holed. Wisdom: Khidr (peace be upon him) knows why (?) he holed it. Knowledge of Ladun. Wisdom is tied to that anyway. Like this, my Lord does everything knowing its end. There is not a single living being until the Last Day whose deeds We do not know. Let's see, are there any questions for us here? Let's see, let's see. I think there is. A guest says: Peace be upon you, Hodja. Allah Almighty is pleased that His servants develop the world and make inventions, and also to the angels He shows them: do you see what My servants are doing, He says. He created them talented.

He created man talented. He gave him the name human.

I had understood that He shows these to the angels. I said so already. But as far as I understand, such a thing does not exist in Paradise, I understood. What is the wisdom of this, it asks. Now, I did not understand the end of what you wrote. You need to explain this part a bit more. But as far as I understand, it says, such a thing does not exist in Paradise. What is the wisdom of this, it asks.

Do you want to tell me this? That when in Paradise we use our talents and build things, will He show us to the angels again? Is that what you meant? You are saying there are no angels there. I suppose, unless I misunderstood it. Because this is a place full of secrets.

There in Paradise Allah Almighty, according to everyone's rank, their buildings, their palaces, their mansions, their pavilions, their houses, their villas, according to the levels of people's nafs: seven Paradises, seven states of the nafs; according to those He arranged that place and gave it. It is clear even from here.

What you will do in the world is known. Your places in Paradise are known too. There is no need for talent there. Also, people, when taken into Paradise (?), in the world they are angry with some, they are cross with some. Allah Almighty says: We will wipe away the evil in your hearts, you will be brothers, He says. We will give you a new upload, He says. Just as you upload whatever you want onto a computer's hard disk and delete whatever you want from it, the brain is a hard disk. Its control lies only within Allah's knowledge.

Yes.

Member guest, yes, if this is what you wanted to say, I have explained it; if you want to say something else, explain that part a bit more and I will explain accordingly. Erdem, a guest, says: Peace be upon you, Hodja. Will we understand that we have come to our last breath? Did the Prophet (peace be upon him) know, he asks.

A few days before reaching the last breath, a person knows.

If the Prophet had not known, he would not have given the Farewell Sermon.

There was a man I took on Hajj.

When he was about to die, to his wife he says: I will not go to work today. They will come and take me, he says.

He doesn't go to work. They will take me at noon, he says. Noon comes. His wife says: weren't they going to take you today?

By God, I am waiting, he says. Let me go to the toilet and renew my ablution, he says. He goes to the toilet, renews his ablution. He comes, lies down, and that's it, he is gone.

Yes. Are you satisfied? I suppose so.

Guest (?) asks, Hodja: On the internet, a hodja said bank interest is not haram. Because the bank is not poor. Nor is it in need. It takes your money and puts it to work (?) and gives you a share from it. This is not haram. The haram interest is the interest taken from the poor and the needy, he said. What is your view, you ask me.

Can interest have another name? I mean, does interest change through that play on words? It does not. Interest is interest. Let me tell you a verse.

Whatever you give to someone, take back on that basis, it says.

I deposit lira in the bank, I take out lira. I give it to me (?) without interest. I withdraw it whenever I want. Because I distribute zakat money. I don't mix interest into zakat.

Besides, Allah Almighty, to help people, what did you give? You give the money to the bank, don't you?

It pays interest on your money. Isn't that interest? Isn't it your money's interest? It's interest. But the interest the bank pays would stop being interest in this way.

The state says: day by day. How much is left? How much has your money fallen against devaluation? how much value it has lost. It calculates the interest daily, hourly, by the minute, because of that. In the same way, it can calculate against the drop in my money, that is, against devaluation; if it protects the worth of the money I gave it, its end, protecting it, and calculating it whenever I want according to devaluation, there is a monthly drop, you know, if it calculates and pays accordingly, that's the state: it calculates your money, it protects you, it pays. But the bank doesn't do that.

The bank gives you interest. It says: I am using your money.

Now this person is playing with words here. I mean that hodja. The bank is not poor, he says. it doesn't need your money, doesn't need my money, but the more money a bank takes in, the more it benefits from the state; it puts the state behind it too. That's why when you try to withdraw your money from there, it makes you wait hours, wait minutes; that's why the hours and minutes there are profit. You don't know banking. That hodja doesn't know banking either. Allah Almighty: if it paid interest on the money you gave, its name is interest, because you would have declared war on Allah and His Messenger. That's why, what is money? I leave millions in the bank too, I give millions in help too, I don't mix a single penny of interest money into it.

I give my money as money, I take it as money.

Some don't use the interest on the money the bank pays them; they give it to a poor person. Ah, fine, very well. He didn't use the interest. He gave it to a poor person. Good. He takes it and gives it to the poor. But you cannot say this is not interest. It is interest. Did your money give birth to money? It did. Is there life in money that it gave birth? What did the man do? He didn't even put your money to work. It stayed this long. In this much time, here is this much money for you, interest, take it. Instead of doing that, keep the verse before you. Whatever you give, take that, it says.

In fact the verse says: up to now, except what you have taken, repent. Give back what you took, it says. Take your principal, it says. Look, give back what you took, what you took from that interest. Take your principal. Allah is Ever-Relenting, it says. He accepts much repentance, it says.

Now they don't necessarily call it (?) usurer, moneylender. The bank is the same. It doesn't give you as much as a banker, a moneylender, but it gives a little of it too. That is interest too. Interest is interest, (?). They will rise from their graves as if struck by the jinn, it says.

In my life I have never taken the bank's money. I only have money at Ziraat Bank. I mean, I am retired. I used to draw it from there. They deposited five thousand lira for me. Your five thousand lira, do I need it? You know, as my promotion bonus. It deposited five thousand lira. While people were giving thirty, forty thousand. For five thousand lira, (?), it's gone now.

What need do I have of its money? Yes.

Let's see, is there another question here?

Yes.

Yes. We have quite a few questions. Hodja, in Surah Yusuf, verses 4 and 100, I could not fully grasp Prophet Joseph's dream of prostration in verses Can a servant prostrate to a servant? What is the wisdom? Guest Rüya, you are right. That place was rendered wrongly there.

I saw twelve things, he says.

They were prostrating to me, he says. He takes them as his eleven brothers. They, his eleven brothers. Yet not the brothers; those prostrating were not the brothers. Now let's look at Surah Yusuf, look. Let's open that place. She puts it well. That is a very dangerous place.

Now it was further back, it seems. 240 (?) Fourth verse. Once Joseph had said to his father Jacob: my dear father, in my dream I saw eleven stars, the sun and the moon, I saw them prostrating to me, he says. Right. The whole universe prostrates to my Lord. The universe. On the Night of Power, when the Greatest Name is written in the sky, which is why they wait for the Night of Power anyway. All the plants prostrate. For a moment something like drunkenness comes over you. Or something like absent-mindedness comes. Or a passing state like blindness occurs. In that moment the prostration happens and passes.

You cannot perceive it. Here too, from Allah Almighty's from Allah Almighty's essence, to the human who has a part of it, a prophet. It shows the stars prostrating, sir. It says it. This is correct. Now let's come to the hundredth verse. One hundred.

He raised his mother and father onto his throne and seated them, and all of them, for him, because they were reunited with him, fell into prostration, it says.

Now here a distinction must be made. Though when it says they fell in prostration, it does not mean they fell before Prophet Joseph. Joseph said: O my dear father, this is the interpretation of the dream I saw before, it says.

My Lord has made it come true. Truly my Lord has been very gracious to me. We write it like this: he raised his mother and father onto the throne and seated them, and all of them of them, for him, because they were reunited with him, fell into prostration. This is the correct one. Because they were reunited with him they prostrate to Allah. Not to a human. Here we wrote the correct version. That one is the wrongly rendered, this one is the correctly rendered. What does it say? He raised them and seated them, and all of them, for him, because they were reunited with him, fell into prostration. Yes. In fulfilment of that dream.

This is the interpretation of the dream I saw before, it says. This part could be written more nicely. And although it is understandable, there it seems as if prostration is being made to a human. But here we made the distinction. Because they were reunited with him, with Joseph, they fell into prostration. Here we wrote the correct version like this. Yes. This part is a bit confusing.

Yes. Guest member. Member guest. We separated that in our book, in what we wrote.

The member guest asks again. It says: people develop the world and our Lord is pleased with that. But in Paradise people do not build anything. We explained this. Peace be upon you, sir. If humans and jinn will see Paradise and Hell, if humans and jinn will see Paradise and Hell, humans have a spirit, jinn have no spirit. How will the jinn, who have no spirit, enter Paradise and Hell? I kiss your hands. What a nice series. Of course.

Let's read it once more. Open Surah Al-Mu'minun, verse 14, let's see. Surah Al-Mu'minun.

If humans and jinn will enter Paradise and Hell, humans have a spirit. Jinn have no spirit. How will the jinn, who have no spirit, enter Paradise and Hell? I kiss your hands, it says.

Now Allah Almighty says: the jinn, min marijin min nar, We created from a pure fire, He says. In the form of frequencies. And they can take whatever form they want, wherever they want, and can appear.

If you ask me: have you seen them, Hodja? I have seen them a few times. And in human form, too.

In fact there is a barn opposite us.

One day I saw them sitting there. Sitting on a bench. You know these benches. The caretaker of this place, there are cows there too; they had taken to haunting it, they used to come there. I said to the caretaker: I had guests this evening. The caretaker began to tremble.

The caretaker began to tremble.

Then he said: I have no guests. How not, I said, four or five people were sitting here this evening, I said. Right away the caretaker (?) tells the owner; the owner has a verse, he puts that verse there. Then they stopped coming, for quite a while they didn't come. They went away. So Allah Almighty created everything with knowledge. With knowledge. And we will leave the body. The body. We created you a second time, a second time. We create a second time, We created, it says. We put you into human shape. That is, We gave you the form of a body. We let you be seen in the visible world, it says. On which page is Surah Al-Mu'minun?

Let's see now.

Which? 341. Alright, let's see.

388.

Yes, we're there.

Look, what does it say here now? It was rendered wrongly; we corrected that mistake, and now we are reading the correction. Then We made the drop of semen an alaqa, a fertilised egg. After that We turned the alaqa into a small lump of flesh. We turned this lump of flesh into bones, a skeleton. We covered these bones with flesh. Then We brought him into human form with another creation. What did He bring? The spirit. He who makes and creates in the best way, besides whom there is no other creator, Allah is most exalted. So what did the wrong one say? Look, listen. Allah, the best of those who make and create.

So there are other gods besides Allah. This one is supposedly the best of those who make and create.

Now here there are things I will explain to you a little. So in a second way we came into human form. We took on a visible realm. In a visible realm we express what kind of people we are. In fact the spirit has an appearance. (?) Allah Almighty gave us a part of His spirit.

In the realm of Lahut He created all the people who will come into the world. First, there, Allah Almighty says: I am your Lord. So man enters the skeleton, the body, with a second creation. With death. Every soul will taste death. Your return is to Me, says Allah (?) (peace be upon him). So we will leave the body. With what, it says? And at the Resurrection, when you come before Me with a driver. Who is the driver? The spirit. Here He addresses the body. When you come before Me with a driver, We will seal your mouths, bind your feet, and make your hands speak, it says. To whom does He say this? He says it to the body.

When the body bears witness against or for the spirit, the spirit says: why are you bearing witness against me? Allah, who makes me speak, makes me speak, it says. And a second time, there, after the testimony ends, it dies, and He calls out to the spirit, to our spirit, like this: You will taste no pain other than the first pain of death, it says. That is, no entering a body again. Spirit, nafs and life are one. That is our creation.

In Paradise and in Hell, everything is arranged accordingly. Since the jinn too are created in whatever form, within frequencies, the jinn do not enter Paradise. The jinn do not enter Paradise. They have a separate place too. The good ones, because after a while they will vanish. There is no eternal life for the jinn. In fact, in a verse Allah Almighty says this, in (?): There, it says, what no eye has seen, the jinn have not reached, that is, untouched by the jinn, it says. Yes. There are beautiful things untouched by the jinn, youths, it says. So the jinn do not enter there. Paradise. These Paradises are the place of the spirits, that is, of humans.

They have a separate place too. They will live there for a certain time and then vanish. Because those that are everlasting: only Allah is everlasting; with the part of His spirit that Allah, our Lord, gave to humans, with that they will remain forever. No death. Deathless people, in deathless Paradise and in Hell too.

In Hell, they even ask the accursed one. They say to the accursed one: we followed you. Is there a way, they say, to lighten the punishment on us a little? The accursed one says: I had no (?) over you, it says. I had nothing. I had no superiority. I made you promises. And you followed me, he says. And I was wrong too. I turned out a liar, he says. (?) I turned out a liar, he says. He fears Allah, they say. Yes, he says so. I fear Allah, he says.

Even though that is so.

Yes. Let's see, is there another one? Time is coming up too, I suppose, isn't it? 48 more to go.

We have guest Ayşe. From what you said, some, seeing Allah, believe in Him and some do not. Well then, is there a difference in the way or the level of people's belief? Or how does it work? For example, some say they believe but don't do their worship. Some fast but don't pray. And some fulfil all their worship. How exactly does this work? Very simple. Ayşe, my child. A human has seven states of the nafs. He has said the testimony of faith. Nafs-i emmare. Nafs-i levvame. Nafs-i mülhime. Nafs-i mutmainne. Nafs-i raziye. Nafs-i marziye. Nafs-i safiye. What does this mean? Nafs-i emmare: he has said the testimony of faith.

He neither prays nor fasts. He neither helps others, nor is there Hajj. Nor zakat. This is the nafs-i emmare. Allah knows how his end will go. The nafs-i levvame prays and fasts. This one also has two faces. If he lets go, he turns back to nafs-i emmare. If he turns to piety, he rises to nafs-i mülhime. Nafs-i mülhime is the gate of miracles. People take him for a great saint. Yes, and if he is not proud of his state there, not arrogant, not haughty, turns to piety and continues, he rises to nafs-i mutmainne. What is the nafs al-mutma'inna? The station that is aware of the manifestations of Allah Almighty.

In Surah Al-Fajr, verses 27, 28, 29, 30, Allah Almighty says this about those believers: O soul at peace, your Lord pleased with you and you pleased with your Lord, enter among My servants, enter My Paradise: the people He speaks of. After that, nafs-i raziye, ilmel yakin, people whom Allah Almighty Himself has raised, with knowledge. After that, nafs-i marziye: this is the kutbul azam, he comes once every hundred years. After that, nafs-i safiye: the kutbul aktab, the one aware of the secret of secrets, the person who removes falsehoods from religion. Yes.

We spoke of the Paradises level by level too. We spoke of people's levels too. Every person has a level. Accordingly, Allah Almighty, there are seven Paradises. Their sinners, for example, who did not pray, did not fast, but did not give up the testimony of faith, who ate what is haram: after suffering their punishment in Hell, these too will enter Paradise. They have a separate place. Those who prayed regularly but have (?), who have (?): the second Paradise, the third Paradise, the fourth Paradise. The Paradises of the righteous, beneath which, it says, rivers flow from the ground, there are lower Paradises, it says. To these there, say, to one person Allah, Allah will give a palace, a pavilion, a mansion, a villa He will give.

To the one below him a lower one, to the one below him a lower one, to the one below him a lower one. Just as here people's situations are level by level, there too level by level. So if a person wishes to live best here, earning much money and living very well, then for the hereafter too, holding tightly to Allah Almighty's commands, if you want to live in the best way, in an endless life in the best way, you will keep away from the haram. From deceiving people, from lies, from gossip, from backbiting you will keep away. As Allah Almighty said, from head to toe, so that your contours do not show, you will dress. (?) not be harmed, it says, this is closer, it says.

Look, what do they do to those who go about uncovered? They either throw them off the balcony or (?). They kill them. Our religion, our (?) culture does not tolerate this. And as we know, woman is the crown on our heads. She is the crown on men's heads. But women, with uncovering themselves, just as a person reads a newspaper, crumples it in his hand and throws it away, and goes off leaving it on the ground as rubbish, women who are uncovered these days are just like that. Like sweepings in my eyes. What do you mean by going about stark naked like that? Which devil are you following? Doesn't Allah Almighty say so in His verse too?

Beware, it says, Satan, it says, in Paradise, it says, just as he stripped your mother Eve, it says, your father Adam and made them stark naked, beware lest he strip you too, it says.

No, I am not saying it, my Lord is saying it. With what face will these go into Allah's presence?

Guest Ayşe, my dear, are you satisfied? If not, say it again. Whatever you want.

A guest, a guest says: Peace be upon you, Hodja. A person in helplessness, without putting a wish into words, keeping it in the heart and presenting it: is that a lack of respect towards Allah?

(?) We know (?) of your hearts, it says. Why would it be a disturbance in respect towards Allah? For example, Job (peace be upon him) too kept his wish in his heart. He lay sick for forty years. His wife said: you are a prophet. Ask Allah, she said, that your wounds be healed. Doesn't Allah know my state, he said.

Yes.

But however much you say, I don't want what passes through your heart, those things passing through your heart, even if you say nothing from your mind, you are thinking them. Or you are making a reckoning with yourself. That too is, from within, making known your helplessness to Allah Almighty. But you are not saying anything to anyone. Within yourself. Yes.

And in the last talk: how do you understand Al-Baqarah 171? You had told us to write that.

Let's see. Did the text continue here?

The state of one who denies the one calling to the truth is like the state of animals a shepherd shouts at. I have explained this many times, I have explained this many times, so let us not spend time here. It is there above, in what I spoke about, it is in the book too. Even though the meaning comes out as the human's shepherd, that is, saying to the shepherd, actually, when the shepherd shouts, the animals hear, but they don't understand what he says. So the Muslim, Allah (?), with verses, with scholars, with books, shouts to people. But those with a veil over their eyes, plugs in their ears and seals on their hearts are just like the state of those animals; they do not understand.

They cannot grasp Allah's word.

Hodja, when the state, in some cases, refunds money to citizens, as a result of applying legal interest, does the money we receive from the state become haram? Could you inform us from the standpoint of piety? Well, the state thinks everything through and gives. The state is the state, as the name says. If they took more from you, they won't give you a penny extra.

Yes. It too protects people; it gives you your right, your (?); you paid too much, and because you paid too much it does the calculation: it was overcharged. How nice; there is nothing haram in it. You take what the state gives. Haram in what the state gives, how does it happen? If you don't work for the state as required, you take leave for nothing, you spend your time in pleasure and amusement; the duty you do, for example, let's say a person is to sign 20 documents a day, and he signs 10. He leaves his post often. Now he goes to the toilet, now he goes somewhere else. So what becomes of the state's money he receives?

The state gives it, but it becomes haram for the person. The person, knowing this, as the state says, will do his service there. Hodja, peace be upon you. In this world there are people whom we know about and sense but say nothing to, whom we don't call to account, whom we pretend not to know about though they gossip about us. How nice. This is a matter of patience. The work of the patient. You will be patient. You will be patient once, twice, three times. After that, if you are right, the next time he says it: come here, my brother, you will say. Such and such a time you did this; look, I didn't say it to you.

Such and such a time you said this; I didn't say anything to you. Isn't it shameful, you will say, you talk about these things. You throw what he did in his face one by one. That is what I do. I am patient once, twice, three times. Sometimes I even make them hear it, I don't say it outright, I speak in general. You know: I'm telling you, my daughter, so that you understand, my daughter-in-law.

Sometimes I wanted to gather everyone and say: you said this and this, and I said this, I did this because of that; but then I left it to Allah. There is much to say. Should one speak, or leave it to Allah? In which cases is it left to Allah? When you don't speak, there is stress too. We grieve, saying, they thought such things about a person. The struggle with the nafs goes on, falling and rising. Hodja, it's very hard; sometimes I fall. Then I get up, but the processes shatter me. May Allah be pleased with you. If you have focused on something, if your will has focused on that focus, you must not fall.

Yes. If I told you what I have been through, you would say: in the world are there people who suffer this much hardship?

So until a person reaches a certain level, if the love of Allah is in you, Allah sees what is done to you. If you remember Allah in your heart, in your heart, and say nothing to anyone, and if your rank is also high, that one, know it as gone: that person is struck down, or his life comes to an end, or he meets great calamities. If you also have pity on people, you say: my Allah, I have forgiven my right. This too is a great station: that he not meet such a punishment, still your heart would not consent, but these are great ranks. To Abdulqadir Gilani, as a child, his teacher gives a jug at the fountain: fill it with water and come, he says.

He fills it with water; a horseman comes and takes the jug from his hand, pours out the water. After drinking, he breaks the jug. And he kicks him and sends him away. To his teacher he says, the teacher: where is the jug? Teacher, he says, this and this happened, he says. Well, did you say anything to the man, he says. No, he says. Go and say something to the man. He comes and sees the man lying asleep in the shade of a tree. He comes back. Did you tell him, my son? I didn't, he says. Why didn't you? In the shade of the tree, he says, he was lying asleep, he says. I didn't have the heart to wake him, he says.

Then again: my son, go, he says, say something to him and come. He sees that when he gets there, the horse kicks the man on the forehead. His brain and all, his head lies in pieces. The man is dead. He comes to his teacher. He says, teacher; the teacher asks: my son, did you tell him? I couldn't, he says. Why, my son, he says. The horse kicked him, he says. The man's head in pieces, his brains, he says, on the ground. My son, he says, one word of yours would have saved a life, he says. Yes. These are the height, the greatness of rank.

Be patient. This realm is not easily found.

Yes. I suppose time is up too. Let's see, if there are any, so no one says, I had one too, Hodja, you didn't say it.

There are no others, we said it in (?). Stay well. Go with Allah. For the sake of Allah, Al-Fatiha.