Talk of 10 January 2026

Yes.

Peace be alaykum, teacher, he says. Each year Ulul- prophets, there was roughly a thousand years of time, they say. In history such a manipulation was made that between Jesus and our Prophet (peace be upon him) there are 571 years. Imam Rabbani, may Allah sanctify him, says that Jesus lived in Plato's and that before year zero, which is accepted as the start of the calendar, more than 300 years, a span of time, went missing. When did Jesus live, Hodja? May Allah be pleased with you.

I don't say anything I don't know.

And it doesn't concern me when he came or when he left.

Have we saved ourselves, that we now chase after someone else's birth? Can you know at exactly what time any prophet was born? Except for the Prophet (peace be upon him), for none of them can anyone know the time exactly.

They can only determine certain approximate times. Certainly, our duty is not these, not the births of the prophets, and we have no time to chase after a prophet's birth. The whole place is burning like fire. The time to listen to Allah's command, the time the prophets brought Allah's commands, these we will know. Verses have been explained wrongly, they have squandered the religion, these we will know, we will know the truth, we will know what is right, we will try to save ourselves. Going after the superstitions of history, saying of the prophets' lives, he did this, he did that, and I admire him, such admiration is fine, but born at this time, born at that time... Their time is not known anyway.

History only says this much, history.

Between Jesus and the Prophet (peace be upon him), 400 years passed, it says. 400 years. Some say 500 years. But which one is telling the truth? That too, Allah knows best. Now, why? They say 400 years, 500 years. They called the birth of Jesus the start of the calendar. Zero. The Prophet, in the year 453, his prophethood comes, he comes into the world, he honours it. Some say 400. Some say 500. The average of that is 450. Now the time is 1447 by the calendar. Yes. The time of the Prophet is certain.

We hold the Mawlid night.

On the 12th night of Rabi al-Awwal; and by the Gregorian, by the Gregorian calendar it doesn't fall on the same day every year. By the Arabic calendar, the world's turning, by the Gregorian calendar, is 10 days shorter; by the lunar calendar it is ten days shorter. And so the Prophet ends up having been born on the twelfth night of every month of the whole year. What is that to us? But on the twelfth night of Rabi al-Awwal fine, we celebrate it. According to the lunar month. We call it a holy night, we celebrate it. The one who illuminated the world, who came as a mercy to the worlds, the first creation of humanity, and who came as the last prophet (?), a prophet who brought joy and light to the worlds.

That is why, apart from him, all the prophets are true, but their births don't concern me. Please don't busy yourselves with things like this. These lead you to deviation, to denial, to lying. Yes.

A guest says: Hodja, how can the sermon be a two-rakat prayer if it talks about state affairs, if it does, he says. That we said in the last lesson, I think. Deeds depend on intention. State affairs and religious affairs have been separated. In this case you pray two rak'ahs instead of four; since the sermon in place of two rak'ahs of two rakats of prayer, if you ask whether my prayer was incomplete, ask that of the state's leaders (?), not me. If you ask me, this is not of the ways of the Friday prayer. Why did they separate state affairs and religious affairs? What is the reason? Because the state used to awaken the nation in the mosque with the people.

And in the mosque, Muslims, at home, to their children and wives there, would tell of how the state was doing. All of them would sacrifice their life, their head, their blood for their state. So what did they do to drive a wedge like this? They separated state affairs and religious affairs. The state now explains as much as it can through television, but alongside it, non-Muslims, dark ambitions, run rampant in Turkey, on the televisions; millions are poured in (?) from abroad. People who lean on that money beat their drum and commit treason in Turkey. Today no one can deny this. Everything is in the open. Lie machines, slanders are rampant, going on.

If the state had used the Diyanet itself, and had told people how the state was doing and what it was doing, today we would not have fallen into this state.

Today the Hajji, the Hodja, on television are after the TV series.

In Turkey, the series, these series made by celebrities, under the name of (?), however much violence there is, however many actions outside the religion there are, however much, before the eyes of children, toward lovers, toward husbands there is, all of it in these series is corrupting morals. And there is no one to say stop to this.

By Allah, such freedom, such licence exists in no state.

That is why its mufti, its mufti, one aside, you do your duty. Let it say whatever it says. Deeds depend on intention. You listen to the preacher in the prayer. He was going to talk about state affairs anyway. He would have told you how the state is doing, our submission to the state, our loyalty to it, he would have told you that. He would have informed us of our course. And today's course of the state: if this state had not come to lead us, I am not a statist, look, nor a party man. I am a nationalist. I am a patriotic person. This homeland would not have come to this point. By "would not have come to this point" I mean it would not have become able to protect itself.

It could not have entered the ranks of the few notable states in the world. And we would have been nothing but a colony state.

That is why, eating, drinking, praying to Allah, lying down and getting up, we must give this state money if it's money, our life if it's life, we must give.

You see the newspaper: first Afghanistan, then Iraq, everywhere they tore apart, then Syria, and now they are trying to encircle us. If your state were not strong, when you lay your head on the pillow at night, wondering how I will get up in the morning, out of fear perhaps until morning you could not sleep.

But now you lay your head on the pillow in comfort. You don't even think about war. Other people, people shivering in the cold who can't find a place, don't even come to your mind. Because we all live in pleasure and comfort. Do you never think of the one who lets you live this pleasure and comfort?

That is why, don't spend your time with sermons like this, with this and that. Friday is Friday. Go and pray your Friday prayer. The burden of it is on those who make those laws.

Yes.

Today they've even written. Nobody wrote anything here saying there will be no lesson today.

There is a question here. Sir, they say the four-rakat obligatory prayers were two rakats at first, based on this text: The prayer at home and on journeys, at the Mi'raj, as two rakats each was made obligatory.

When the Messenger of Allah (peace be upon him) came to Medina and found tranquillity, two more rakats each were added to the prayers at home. Only the morning prayer was left at two rakats, because of the length of its recitation. The evening prayer was also left as before, at three rakats. Because it is the witr of the daytime. We would like to learn what is right, sir, I kiss your hands. What is right, who tells what is right? The verse tells it, the verse. What does the verse say? Of the prayer you pray as four rakats while travelling, two rakats are granted (?) to you, it says. That is enough for you.

What Ahmet and Mehmet do doesn't concern me. Ah, on Hajj, sir, some restrictions come about. Noon and afternoon are prayed together. Sir, you pass from Arafat to Muzdalifa, from Muzdalifa toward Mina. You're on the road. In some hardships here, your prayers may be shortened. They may have you pray two together. But the verse gives a ruling for that too, in that way.

And the obligatory prayers: noon four, morning two, afternoon four, evening three, night four and also the witr, which is wajib.

Our Lord says in His verse: on a journey you may continue praying your four-rakat prayers as two rakats.

Now, since Allah Almighty tells the truth, a person recites a verse. What does he say at the end? Sadaqallahul Azim. What does this mean? It means Allah has spoken the truth. And Allah Almighty says in His verse, I tell the truth. In one verse He also says, I always tell the truth. Well, if He says the obligatory prayer is four rakats, and two of those, on a journey, after ninety kilometres He grants to you, if Allah, so as not to load on our backs what we cannot bear (?), in people's favour, because He loves them so much, makes them a gift, what Ahmet or Mehmet says doesn't concern me. We have been ruined because we always chased superstitions.

Ahmet said this, Mehmet said this, Hasan said this. It pleased our nafs. And we followed them and mortgaged our minds we mortgaged to their superstitions. And we cost ourselves our religion. Yes.

Now Ufukya (?) says: sir, my second question, they say playing chess is haram. I kiss your hands, he says.

Chess is a war game.

If you use the good for good, it is good. If you use the good for bad, it is bad.

If you use it for good, there's a king there, a vizier, isn't there? In chess. I don't really know the game of chess, I have nothing to do with games like that. But from what I've heard, from what I've seen, it is a war game.

How will a person defeat the enemy opposite him? He develops his plan, himself.

But every game that passes, and a human life is also a (?) time. Time must be put to good use. With what? With knowledge. Yes.

No one else has a question. Do you have a question?

Who will ask a question? Ask whatever you like.

If you don't ask, I'll open a place in the Quran. Wherever it opens, I'll talk to you about that. The Quran is full of verses that have been explained wrongly.

Yes, the Quran's essence: altered translations, translations of the Quran. But don't misunderstand these words of mine. When I say the Quran's essence was changed, don't put the verses into this. The guardian of the verse is Allah Almighty; no one can change it, down to its dots. Because its guardian is our Lord. They have explained its translations by attributing qualities to Allah Almighty. Now I'm opening a place here, look, on one page. Surah Al-Qasas, verse 41 came up. Written in red. This is a verse that was explained wrongly. Let's see what it says here. We made them, that is, leaders who call people to the Fire, it says.

Good heavens.

Even more merciful than the Prophet, who came as a mercy to the worlds, is Allah Almighty, who says, My mercy has surpassed My wrath; Allah Almighty, it says, made them leaders who call people to the Fire. That is, in Surah Al-A'raf, in verse 179 too it says like this; let me Now let me read that part to you, listen: Wa laqad dhara'na li jahannama kathiran minal jinni wal insi, look sir, Al-A'raf, Al-A'raf, Surah. We have created many of the jinn and humans for Hell, it says. Can there be such a cruel Allah? Doesn't He say, I am the Accepter of repentance? Just repent, He says, turn back; until the soul reaches the throat, the door of repentance is open.

Here, Allah specially created people for Hell; can there be such an Allah? Whereas Hell was created for many of humans and jinn. In the world, were prisons built for all people? They were built for those who commit crimes. And those who don't know Allah's essence, who deny, who associate partners with Allah, and who call His prophets the sons of Allah, who say Allah has a wife, who attribute crimes to Allah, who slander, can these be one with Islam (?), I mean, and the people who hold Allah's essence to be one, who say He has no wife or child, and recite Surah Al-Ikhlas, can they be the same?

They have mixed all of these up.

Now: We made them leaders who call to the Fire, it says. On the Day of Judgement they will not be helped, it says. On the Day of Judgement.

We read the correct version to you. They, that is, were called leaders calling people to the Fire. Who are they? The two-legged taghuts and the jinn. The nafs. A human has three enemies. The first is the nafs. First of all, his greatest enemy is the nafs. The second is Satan. And the third is the world. The world is attractive to a person. The nafs desires the world. And Satan gives them (?). And these cling to what Allah created as gods. But they turn their backs on Allah.

They were among the leaders who call people to the Fire. What does it say here? We made them leaders who call people to the Fire, it says. We made them leaders who call to the Fire. That is, He created them that way.

On the Day of Judgement they will not be helped. That's true. Because those who deny Allah Almighty, who say Allah is three, who attribute wife and child to Him, who deny the Prophet, people who don't believe in the Quran, unless they go as Muslims, are destined for eternal Hell. Destined for Hell.

We call them, the disbelievers, disbelievers for this moment. Among the disbelievers we don't mean all of them. Why don't we mean them all? Because among them there are those who turn to Islam. If we throw those who turn to Islam into Hell along with all the disbelievers, we will have we would be. We would be harming Allah's justice. According to which verse? Do not mock any people, that is, do not ridicule them; perhaps that people is better than you, it says. That is, if this man today, or right now in front of me, is a disbeliever and blames Allah, how do you know that tomorrow he won't become a Muslim and his rank be higher than yours? That is why those who continue in this disbelief and go on in that state are destined for Hell.

Now what does it say, now Allah Almighty: In this world We attached a curse behind them. Allah does not attach a curse behind anyone. Look, pay attention, Allah does not attach a curse behind anyone. But a person, because of his rebellion against Allah, has himself cursed by Allah; he has a curse attached to him, he himself has it attached. Allah does not push away anyone who says to Allah, You are my Lord. Because, He says, My mercy has surpassed My wrath. So, will is two: the universal will and the partial will. The partial will He left free to the self: whatever you want, I will give you, He said.

If that partial will denies Allah, He did not force it to say, I am your Lord. If the partial will has said, You are my Lord, He did not by force make Himself known to it either. He did not have Himself known; everyone is left free, by their own will, to know Him or not. In this case, of the actual deeds people have done, an atom's weight of good and an atom's weight of evil will be written. No one can attribute qualities to Allah Almighty and impugn His justice. Yes, what does it say? In this world We attached a curse behind them. Whereas in this world they had a curse attached behind them. Look. In this world they had a curse attached behind them.

On the Day of Judgement they are among the despised. Now you could ask a question like this. Didn't the prophets have the right of intercession? Didn't people have the right of intercession too? Where has this intercession gone? Well, you'd ask that. It would occur to you. It doesn't occur to you, but let me ask you the questions that don't occur to you. Allah Almighty, from those who go to the hereafter as non-Muslims, will lift His mercy. It's a verse, a verse. I'm not saying it from my own head. He will lift His mercy. From the people He lifts His mercy from, no prophet, no intercessor will be able to intercede for them. There they are alone and without anyone, says the verse.

Let us learn the verses. Let us be servants to the One who created us.

Let us not step outside His commands. Let us not be deceived by this passing worldly life and, in return for material things, mortgage our minds to the dark ambitions of non-Muslims. According to the hadith that says love of the homeland is part of faith, let us bring love of the homeland down into our hearts.

If we as a nation cannot link together like a chain, if we cannot complete that ring, they will break us into pieces, swallow us bite by bite.

Yes.

Let's see, is there another question?

Yes. Peace be upon you, he says, sir. We know that in graves there are only bodies. Then how should we understand the Prophet (peace be upon him) saying in the graveyard, Peace be upon you, people of the graves? May Allah be pleased with you, sir, he says. I kiss your hands. In the graves there are bodies. You say, Assalamu alaykum ya ahl al-qubur. That is, dead. Again you take the greeting back to yourself: wa alaykum salam, ahl al-dunya, you say to yourself. in humans there is a cell that Allah Almighty: We revealed to the earth what it would eat up of the human body what it will consume and what it cannot consume; that cell is there, it even if it decays, that cell neither burns, nor disappears, nor decays.

Nor does it cease to exist. In the hereafter, Allah Almighty: the earth another earth. When the earth is another, when the sky is another sky, when the world is brought out completely flat, (?) there is no dodging, He says. We will water you with a water. That water is the place called the sea of secrets on the sixth level. That cell of the human, that water called the sea of secrets, whatever element is in that water, it will dissolve that cell. We, down to our fingertips, the same body will come forth. We will come out of the ground like grass. And meeting with our souls, according to the verse, you will come into My presence with a driver, we will go to give account before our Lord.

That is why at that graveyard, let's not say graveyard of tombs, at the burial ground. Because tombs are the places where the soul waits. The places where the bodies wait are called burial grounds. When we enter those graves, because his cell is there, because the cell of those dead is there, to them: ya ahl al-qubur. Saying ahl al-qubur, that is, people who have gone to the hereafter as Muslims. Sir, and we say ya ahl al-dunya. Alaykum salam, we take the greeting back. In this way we will have fulfilled this verse. If you have no one at all in the world, it says, visit the graves, it says. That is why we have grave visits.

The reason for visiting graves: it also opens a person's insight. For example, a person sets out from here and visits his mother and father. In another town. This is called sila-i rahim, visiting kin. Visiting kin opens a person's insight. So if you have no one in the world, it says, go and visit the graves. That is, at least reflect there. These too were once in the world. My end too will be like this. I too will leave this world. So, I did not buy myself. I didn't make my body myself. I have a Creator. That Creator did not send me into the world aimlessly. Surely I have duties toward Him. One day when I too enter here, under this soil, tomorrow how will I go before the One who created me? You will reflect like that, it says.

You will use your mind and think. So those graves become a means of bringing you closer to your Lord. That is why we go there. There the unbelievers or the Jews, he says, went so far it says, (?) in counting, at the heads of their graves, they went to the graves too and started counting, it says. To the graves, to be praised for our lineage and community, we don't go. We go to remember Allah, to worship more, and not like our ancestors going to the grave and vanishing, but thinking that one day we will go to give account before Allah, and so our duties in the world knowing, so as to go before Allah, our speech, our state, our movements, our social life, the work we have done, accordingly we must arrange.

Yes. Peace be upon you, sir. Someone who catches the last sitting of an obligatory prayer prayed in congregation, how should he act? I kiss your hands, he says.

Whether the prayer is four rakats or two rakats, it makes no difference. If you join at the sitting of the last rakat, you don't know which rakat it is.

Let's say in the fourth rakat you sat down there, the imam gave the salam. Ah, you say, I didn't catch any part of the imam's prayer. You'll pray the four rakats properly. The four rakats. Whichever rak'ah's bowing you catch, look, the bowing in the bowing, until rising from the bowing, that is, until standing up if you caught it before 'Sami'allahu liman hamidah' and stayed in the bowing if you said subhana rabbiyal azim, that rakat is accepted for you. You have prayed one rakat. After that you follow the imam. How many rakats did the imam pray? Three rakats. You pray one more rakat.

Which one do you pray? So you didn't catch the rakat with the added surah. Because you prayed three rakats. Two of the three rakats are (?). Without an added surah. Only the noble Fatiha. The first two rakats have an added surah, together with the Fatiha. So you caught the first added surah. You'll pray one more rakat with an added surah. Yes. If you catch its last rakat, if it's a four-rakat obligatory prayer, you'll pray the same obligatory prayer. (?) four, four; (?) two, two. Yes.

Hodja, does the evil eye of a person whose eyes can't see but whose ears hear affect others?

The evil eye happens through a person's eye and also through his love. His love.

The bear, they say, kills its cub because it loves it so much. It kills by loving. Love.

The rays that come out of the eyes also knock a person down. But the love in your heart toward that person, in your heart, the leaping of your heart also strikes that person as the evil eye. That is why to a person you shouldn't give your heart with excessive love. Love is one thing, and excessive love another; don't give love, for example, some mothers, some fathers show their children a lot of love, the children can't escape it, can't escape the evil eye. Yes. But if a person whose eyes can't see is an imam, prayer is not performed behind him. If there is no one at all to lead the prayer, say, someone who can't (?) but performs the prayer.

If there is a blind imam due to such things, toward the qibla they turn him. They pray behind him. If one prays behind him, if there is no one else. That's all there is.

Yes. Let's see if there are more.

They send questions, but the questions come in later.

Hodja, is there a verse saying that the Messenger of Allah (peace be upon him) is alive?

Yes. I made you alive, it says in the verse. Open it. Which surah, which one? You alive and the Messenger of Allah will also come as Hazrat Mahdi. Which verse?

Yes. Let me say, You made alive.

There's no phone here.

Yes.

Look, now, let me put it this way: about the Prophet, Allah Almighty: Wa ma arsalnaka illa rahmatan lil alamin. What does this mean? He sent him as a mercy to the worlds. So the Prophet who came as a mercy to the worlds is alive. He is alive until the Day of Judgement too. And he has tasted death once. A second time he will enter his own body again. He will come in the guise of Hazrat Mahdi. Because he cannot come as a prophet. Prophethood has ended. Still himself, as a prophet. That is, he will come in the guise of the Mahdi. And Jesus will be of his community. Together with the community they will spread Islam again.

That the verse is like this, in Surah Al-Fath, in the first verse, what does it say? Page 512. Let's see. 424, there's Surah Al-Fath. Let me pay attention. Indeed, We have granted you a clear victory. So that Allah forgives your past and future sins. He completes His favour upon you and guides you to the right path. And He helps you with a mighty victory.

All of it here: so that Allah forgives your past and future sins. Since the future sins are forgiven, according to the verse where Allah Almighty says, We bring you to life twice and cause you to die twice, would He bring him to life again and ask, what did you do? Would He? Impossible. In this case, once he has tasted death. You twice, We bring you to life twice and cause you to die twice, according to that verse too, he has been brought to life once, died once; a second there is no resurrection. According to this verse, the second time as the Mahdi of the Mahdi he will come; a second time he will again taste death in the world; he too will have been brought to life twice and will die twice. For this reason, since his future sins are also forgiven, in the hereafter no questioning, no question will be asked.

Is this part understood? Yes. He came as a mercy to the worlds and he is alive.

There's no other verse, I suppose, verse, I mean no question, I suppose. Let me, for you, like this, open and see where it comes to. Yes, right at the start there is a verse, Surah Maryam: O John! The Book, the Torah, hold fast to it with all your strength, We said, and while still a child We gave him knowledge and wisdom, it says. Now the 13th verse: from Us, We also gave him tenderness of heart and purity. He was a very God-fearing person.

Whereas Allah Almighty, even if it's a prophet, to no prophet has He shown such treatment. In Surah Al Imran, verse 81, look what Allah Almighty says, 81: When Allah, from the prophets: after I give you the Book and wisdom, when a prophet comes confirming what is with you, you will surely help him; do you affirm this? He says. So He leaves the prophets too to their own will, and toward Allah Almighty, each prophet's love and affection is different too. That is why the prophets among themselves are higher than one another in rank, says Allah Almighty. Have you taken on this covenant of Mine, when I said, they answered, we accept. Now what does it say here?

From Us, We also gave him tenderness of heart and purity, it says. Then among His servants here, Allah Almighty to some of His creatures, from Himself, gives fine gifts. Gives fine morals. Raises him that way. It's not so. Since the will is (?), everyone by his own will, by his closeness to Allah, rises. Look, what is right? He was very pious and avoided sins. His heart was tender and he was merciful. Aren't people always going to be called to account for what they themselves did? Well, if here Allah Almighty had treated John in this way, I too would say, My Allah, You created (?). If You had given me that love too, I would be a person like him.

Or the disbeliever would say, if You had at least created me a Muslim, I would be a Muslim, he would say. That is why no one will be able to question Allah. Everyone will bear the account of what he did. The actual deeds lie with the person himself.

Here.

Here there is a question. I kiss your hands, Hodja, he says. Women who wear hijab, whether for having their hair cut or dyed at the hairdresser, or for doctor matters, birth, surgery, can prefer male doctors or male hairdressers. For some reason men are more successful in these sectors. Is there any harm in this? May Allah be pleased with you.

Let's start from here. In our religion even a woman's voice is haram to a man. That's one. I had a student, a male ladies' hairdresser.

He said, Hodja, I'm going to quit my profession. Why, my son? I know why he said it, too. He said, however much you hold yourself back, your heart gets corrupted, he says. You're telling the truth, I said. And he quit.

In this case, in a person there is lust, there is the nafs. If a woman hands her hair over to the hands of another man, she falls into a sin bigger than herself. Manicure, pedicure, hairdresser... A woman at home, her hair, only to her husband, her father and her sons, her husband's sons, her maternal uncle, her paternal uncle does she show it. In this case let me give you the example of Job (peace be upon him). For forty years he lies in bed. (?). Covered in wounds and sores. His wife says, you are a prophet. Pray, so that Allah heals your illness. He says, doesn't my Lord know my state? He suffers such poverty that in the end they go hungry.

He had been very wealthy. She goes to the bakery. Will you give us bread on credit? she says. The baker says, if I see a strand of your hair, I'll give you bread, he says. Out of necessity she shows a strand of her hair. She takes the bread and comes home. Job (peace be upon him) says to his wife, where did you get the bread? From the bakery. How did you get it? I got it like this and this. If I get up from here, I'll give you a hundred blows with a stick, he says. A hundred blows. Allah Almighty brings forth water under his feet; he washes, he is cleansed. O Job, tie seven ears of grain together, He says, and strike once, He says.

Seven ears, a hundred grains in each ear, seven hundred, one once. Yes. Some say it like this: bring a hundred ears together and strike once; a hundred ears, a hundred sticks. so the woman too, under necessity, Allah protects her too Like this, our religion's the duties of our religion, we with manicures, pedicures, hair styles have ruined ourselves.

Those celebrities, aren't there those celebrities? Aren't there those who undress and expose themselves stark naked? Those who take pride in them, they are like them too. They become people as described in the verse. Look in the verse, (?). So keep away from such things. Don't go.

In the old days my mother would wash at home.

Every 15 to 20 days they would go to the hammam. There were hammams. There are hammams just for women. The women would gather and all go together from the neighbourhood. They would wash and come back. When they washed at home, they would braid their hair, make braids. Their hair. They did it themselves. They (?) their hair, they made braids themselves. How lovely.

Yusuf, a guest, says: Hodja, in many verses Allah Almighty says We, not saying I, He gives the right to live to all created beings on earth with His mercy. But in the hereafter, with the attribute ar-Rahim, He says My mercy is only for the believers. In the hereafter, is the address We then only to the believer? Since the disbelievers remain outside this address, the fire of Hell reaches them? Now, in this question of yours there are many questions. In what you said, one: Allah Almighty says We in many verses. Yes. His saying We means all of Allah Almighty's creatures. If He had said I, He would have separated His creatures from His essence, and those separated, those separated from His essence would have become unable to find life.

That is why He says 'We, the Glorious'. In the verse.

That is why He doesn't say I. That by saying 'We' He gives life anyway. Now we come to your second question. In the hereafter with the attribute ar-Rahim, My mercy is only for the believer, He says. Yes, His mercy is only for the believer. What is mercy? Who is the believer? The believer has come out of the nafs al- the commanding self, the blaming self, the inspired self, has gone beyond the tranquil self. Surah Al-Fajr, verses 27, 28, 29, 30, what does it say? O soul at peace, pleased with your Lord and your Lord pleased with you, enter among My servants, enter My Paradise, it said, O human. These are the ones who will attain Allah's mercy directly.

The others, for the others there is a reckoning too. Allah will hold up a scale there. I mean the scale is not this scale of ours. The scale of the Truth. He will hold up the scale of justice. He will give everyone the place they deserve. Believers (?), did you take the Muslim to be the same? The Muslim prays too. In the commanding self there is no prayer, no fasting, no zakat. This too is a Muslim. In the nafs al-lawwama there is prayer, fasting, zakat, and sin too. In the nafs al-mulhima one keeps away from sin, turns to piety, becomes one of the people of miracles. In the nafs al-mutmainna one comes to know the divine manifestations.

There is nothing beyond that. Tell those believing women to cover their heads, it says. Look, pay attention to the verse. Tell the believing women to cover their heads. Let them cover their collars and draw their headscarves over their adornments. Let them lengthen their clothes down to their heels, let them wear them. It doesn't say this to the Muslim.

It doesn't say, O you who believe. It says this to those who are at peace. It says it to those who are believers. If instead of the believing women it had said, O you who believe, and here these people went about with their hair uncovered, stark naked, most of them would become disbelievers. They would have gone outside the verse and denied the verse. Allah Almighty knows that she will be a Muslim and yet uncover her head. He counts them as sinners too. Within the qualities she will have, since she won't leave Islam either, and because she uncovers her head, from those things she does, for uncovering her head she will incur sin.

Yes. What are you saying? In the hereafter, is the address We then only to the believer? Since the disbelievers remain outside this address, the fire of Hell reaches them? No. Muslims are also called to account. But in the hereafter Allah Almighty lifts His mercy from the disbelievers. When He lifts His mercy, no prophet, no one with intercession intercedes for them, and they move away from them. These are the people of Hell. Yes.

Let's see if there's another question. If there are questions, we have five more minutes. We'll go through those questions too, God willing.

Yes. Guest 458 (?) says: Peace be upon you, Hodja; that our Prophet (peace be upon him) is among us, can we say the verse for it appears in Surah Al-Hujurat, verse seven? Not only at that time; doesn't it rule over the ages? In the verse: Know that the Messenger of Allah is among you, it says. Look, this is it: He made him alive. This verse is right. Look how well the guest found it. He is among you, it says. And the Prophet says this: Wherever in the world you are, this is a hadith, wherever wherever you are, when you send a salawat, the there deliver it to me instantly, he says. Here too let us send a salawat, with the noble salawat let us remember the Messenger of Allah Allahumma salli wa sallim ala nabiyyina Muhammadin wa ala alihi wa sahbihi wa sallam, (?) he says.

If you send the noble salawat in Medina, he says, right in my presence you will have sent the noble salawat, he says. This too is a hadith. I didn't say the hadith was a verse. But here it already proves that he is alive. As the guest 458 said, in the verse he is among you, it says.

Now he said it nicely for you; verses remind me of verses.

What you don't know, I'm quoting a verse now, what you don't know, ask Allah and His Messenger, it says. Where will I find Allah? In His verses. Is Allah alive? Alive. Ask Allah and His Messenger, it says. Where will I find the Messenger? In his hadiths. Is he alive too? Alive. These are the verses. Stay well, be entrusted to Allah. For the sake of Allah Ta'ala, al-Fatiha. Amen. O Lord. Yes. Yes.