Talk of 13 January 2026

Peace be upon you. Good evening.

Tea? Tea.

Here a guest, the guest says: Hodja, a little, he says, could you please tell us about love, he says. Now we don't want to go outside our lesson here. Our aim is to teach people the truth. This place is a place of knowledge, that explains the Quran's knowledge, its true meanings, the essence of the Quran. In some degrees of the tariqa there are people who live these things.

These are words to be spoken in the knowledge or the states of the tariqa.

If I now tell you about this love, people will say (?) look, he has lived this state. You know, some great people of the past have writings, they have books. People read them, (?), and move on. And if I told you this here now, however much I told it, maybe you would be moved. Like a summer rain, a few minutes later you'd forget it and move on. But verses affect a person.

That's why we want you to ask from the verses.

Today most people have tried, by Arabic grammar, to fabricate the Holy Quran. Words Allah Almighty did not say, saying "Allah said it like this", they fabricated and built on top of it. And the Holy Quran, to the words of other people, of Zionism or of other ideologies, which they fabricated by their own whims or their own minds, they have turned it. Yes. That's why, to me, from the verses you will ask.

Guest, we love our child.

If he wants to listen to this, not here; this is written on my site, from there take it and read it, or it's in the videos, from there listen. Yes, you tell me, one moment, on page 551, one moment.

545, 451. Which verse of Surah As-Saff? Verse 8. Verse 8? 8. They want to put out Allah's light with their mouths. Yet Allah will complete His light, even if the disbelievers dislike it, it says. Now there is something missing here. As if Allah had not completed His light. It says Allah will complete His light until the Day of Judgement. Whereas Allah has completed His light. Inna ad-dina inda Allahi al-Islam. With the religion of Islam, with the religion of Islam our religion has been completed. We have a Book which is preserved in the Preserved Tablet. By the verse saying nothing is taken from it afterwards, the religion is completed. And to the people who will come until the Day of Judgement, Allah Almighty, through scholars, by raising scholars, since no prophet will come again until the Day of Judgement, will have it explained to people.

He will have the truth explained. And He will drive out falsehood. The end of this verse should be completed like this: Allah will continue His light until the Day of Judgement. "Complete" means there is still something missing and He will complete it. But when it says He will continue it, the religion is completed. With Allah, the Quran until the Day of Judgement... Allah Almighty says in His verse: There is not a single living being to come until the Day of Judgement whose doings We do not know. Yes. Even what lies in the (?) corner of people's hearts that they themselves don't know, Allah Almighty knows.

Yes. Do you have another question? On page 560. On page 560. 12. Verse 12. Let's see.

There are many mistakes anyway. Verse 12. 57, 59, 60. Verse 12. Mary, the daughter of Imran, who guarded her chastity, Allah also set as an example. We breathed into her of Our spirit, and she confirmed the words and the books of her Lord. She was of those who obey wholeheartedly. What are you asking?

Now, now what you want to ask here is probably: how was he born without a father?

You are making a simple play on words there. Look now, when Mary, our (?), withdrew into seclusion like that, Allah Almighty... People say an angel came for this.

An angel does not come to a woman. Let me say that from the start. An angel does not come to a woman.

In fact, when Gabriel (peace be upon him) came to the Prophet, Aisha our mother — I said Aisha — when our mother Khadija uncovered her head, Gabriel left. When she covered her head, Gabriel came. "O Khadija, what are you doing there?" he said.

She understood the situation. That's why an angel does not come to a woman, nor does it enter where a woman is.

Allah Almighty appeared to Mary. "This man has gone astray," they will say. Right. The man hasn't gone astray, your mind just couldn't grasp it. Now I'll open this up. "I sent My spirit," He says. "I sent My spirit to Mary," He says. He doesn't say "I sent an angel". Look. The universal spirit is Allah Almighty. These people know nothing of the spirit. We prove in many places that the spirit is Allah. Although many verses prove it too, people who learned it that way don't want to learn the truth. Because they see themselves in a certain rank, and from that rank they see every single person like the headstones at the graves in the cemeteries.

Yes. That's how they are raised anyway.

Now we'll open this up a little, God willing.

To Mary He says personally "His spirit — I sent My spirit". Now the opposite of this verse: open verse 103 of Surah Al-An'am, let me see what it says. Surah Al-An'am, look, (?) (?) An'am. Yes, look, now we're coming to it. What does this mean? Now I read this verse as they wrote it: "Eyes cannot see Him." If eyes do not see Allah, with an unseen Allah did you make a covenant? But I'm not saying this by the situation here; go way back to pre-eternity, pre-eternity, in the realm of Lahut, when He said "I am your Lord", when Allah Almighty said "I am your Lord", was it without being seen? Did someone appear in imagination and say it?

Now: "Eyes cannot see Him. Yet He sees the eyes." This part is correct. "He knows everything very well. He is aware of everything." This is correct too. Now we read the correct version of it. "Eyes cannot see Him by encompassing" — what does encompassing mean? They cannot see Him by comprehending. That is, even if Allah stood before you, you could not understand "this is my Allah, the One who created me." Encompassing is comprehending. Comprehending Him, you cannot say "this is my Lord". What are you doing, huh? It cannot perceive Him. "Yet He sees all eyes and perceives them." He encompasses, He comprehends.

You can only comprehend after you have gone. (?) "was it my Lord" and so on. Now me talking like this makes me look deviant to a person without knowledge. Because there is no knowledge. Yes. It weighs heavy on them. They make me look like a deviant. Indeed the Prophet says: Speak to people according to (?) their minds, he says. He is right. (?) this place is a very top-down place. Now why did I say this? Mary did not know (?) her Lord.

When He says "I sent My spirit", He gave of His spirit to man as well. From a part of this spirit the Prophet, from the Prophet the spirits of the prophets, from the prophets' spirits the spirits of their peoples — it is Allah who created them. In one drop of your semen there are 70-80 million human cells. A piece of you, a part. When Allah Almighty sent of His spirit somewhere, how did He send it? With what did He send it? How did it go? What did He do? The secret of that belongs to Allah. But this is the universal spirit. His essence. Mary says, "How can it be, when no human hand has touched me?" "This was done and finished in pre-eternity," He says.

The Truth gives the decision.

And He breathes the spirit of Jesus into Mary. This was created before; Allah created it. Just as He breathed into Adam Adam's spirit, the spirit of our father Adam. Who breathed it? Allah breathed it. Who breathed into Mary? Allah breathed into her too.

You cannot call this an angel. Because it says spirit. The Book says spirit too. The verse says spirit too. You cannot call the spirit an angel. Yes.

And the creation of Jesus is just like the creation of Adam, it says. And he was created without a father. A miracle of Allah. Does He create without a father too? He does. Allah has power over all things. That's why, no, there isn't.

Yes. Do you have another question? Page 545.

Page 545. Let's see. Verse number 6.

"Allah's... For the spoils Allah gave His Prophet from them, that is from their wealth, you did not spur horse or camel," it says. How nicely it puts it! Look: "For what Allah gave His Prophet from them, that is from the wealth, gave, for the spoils you did not spur horse or camel," it says. "But Allah sets His prophets, whomever He wills, persisting in disbelief, against those people. Allah has power over all things." Now this is a verse that has been rendered wrongly, but it's a beautiful passage. It has a mistake. The verse has a mistake. Let's read the correct version here. I didn't correct this one. I mean, there are many.

We corrected the ones that caught our eye here, 500-odd of them. Many verses. They always attributed qualities to Allah.

When the Prophet (peace be upon him), acting by Allah's command, took the spoils, some did not like some of the spoils. It's to them that He says this. He says: "For the spoils Allah gave His Prophet from them, from their wealth, you did not spur horse or camel," it says. Those who didn't go to war, or who went and said "he gave me little". Because the Prophet also sets aside some of the wealth for the treasury. There are needs. The army has needs. He is both commander-in-chief and administrator, head of state, and prophet, who conveys the religion, a scholar. "But Allah His prophets, whomever He wills persisting in disbelief, whomever He wills persisting in disbelief." Whom He doesn't will persisting in disbelief. So He doesn't do it, but to whomever He wills persisting in disbelief. A dangerous thing. Among His servants here He discriminates. What does it say? "But Allah His prophet, against whomever He wills of those persisting in disbelief, sets." These parts are entirely wrong, first of all.

Allah does not set anyone against whomever He wills. If He set it against whomever He wills: "If You hadn't set this against me, I wouldn't have taken up this bad path." That's one. Allah compels no one. That's two. Everyone chooses the path they choose by their own will, and by what they do they earn either reward or sin, because will is two: universal will and partial will. Universal will: Allah Almighty willed, created us, but gave the will to us. He said, "I'll give you whatever you want, but I won't interfere with you. You are free to know Me or not; to love what I created in feeling love and forgetting me or not forgetting me, you are free as well.

Even if My creations please you, breaking it for your nafs — they are your Lord's creations, in the end you'll hand it over to Him — and approaching it as is due, that is, approach your world as is due; not approaching, but knowing how to approach, those who make no concession to anyone but Allah are excepted. Yourselves," He says, "by your own will I will leave you," He says. That's why He doesn't interfere with us. These parts have all been rendered wrongly. Understood? Yes.

I mean, there are many that have been rendered wrongly.

Now, guest, we love the guest wholeheartedly. We love everyone. They too are friends of Allah. They are listening.

What we tell is another world. Not everyone can enter this world just by wishing. That's why, in the face of words like the one the guest asked, look, now we explain from the verses. Isn't this better? We learn something better here. No one can attribute qualities to Allah Almighty. No one can say of Allah Almighty "He said this" when He didn't say it. Aren't there those who say it? There are. What happens then? Then this verse applies: whoever says "Allah said this" when Allah didn't, let him prepare his place in the punishment, it says. Go ahead. Everything people say, what they will say to Allah Almighty, the answers to what they'll come and say until the Day of Judgement, He has told us in verses.

Yes. Go ahead. 525.

Yes. Let's see.

526? 526, Hodja. Which verse? 26? 26. A verse rendered wrongly. That one. "How many angels are in the heavens whose intercession, for whomever He wills and is pleased with, except by Allah's permission, is of no use," it says. Yes.

Now we are reading the question. There are many angels in the heavens whose intercession is of no benefit at all. What does it say here? "Their intercession, for whomever He wills and is pleased with, except by Allah's permission, is of no use," it says. Whereas: there are many angels in the heavens whose intercession is of no benefit at all, except for the servants who ask of Allah Almighty and with whom He is pleased, for whom He gives permission. What is that? "Who asks of Allah Almighty", that is, by the person's own wish, asking Allah to accept his repentance, or, for the (?) he committed, in return, his helplessness, that he did this by His mercy, or that he did it in his time of ignorance and gave up his disbelief and took refuge in Allah — upon the person's own wish, the angels' intercession for him is the exception.

Otherwise, angels for Ahmet, for Mehmet, or for evil — intercession is of no use. Why? Because the angel's intercession does not benefit man. Man will be called to account for his own deeds.

An angel is not more merciful than Allah. But Allah Almighty has a law. Now, you love your father, don't you? You love your mother. If they, God forbid, were bound for Hell, and Allah Almighty had given you the rank of intercession too, intercession — say you were a very good person — from 7 people up to 70 people Allah Almighty will give a person the rank of intercession, to save your mother and father: "My Allah, You gave me intercession, let me save these, my mother and father" — when you say that, Allah Almighty, do you know what He will say to you? "O Mustafa, do not be of the ignorant."

Why will He say this? As He said to Noah: "O Noah, do not be of the ignorant," He says. Why does He say it? In the verse Allah Almighty says: from people whose mercy We have lifted, even the prophets will not intercede for them. That's when, when mercy is lifted, toward your mother and father you feel hatred. Hatred. Because mercy has been lifted. Yes. That's why this is the meaning here. Very deep meanings. Yes.

Speak.

It appears in the same human form. In human form. That is, the angel too appears to you in human form. When (?) went to his people, to Lot, as handsome men, that (?) cursed people hear of it, "Give them to me," they say to Lot. Lot: "If only there were a fortress today, that I could take refuge in" — there he makes a mistake, a slip; "if only I took refuge in Allah" he doesn't say. But the angels say, "(?) don't worry." As (?) "give my daughters" — "it's not just the girls, let me ask for them", when they say that, the people, when the angels look at them, freeze where they stand. And they say to Lot: except his wife, of course, the rest — but she...

"Take your family, leave here; toward morning we'll rain stones here, we'll destroy this place," they say. And when his wife becomes one of those who looked back, she turns to stone there. And to Noah too, when his son went as a disbeliever, "he was not of you," He says. It crosses his mind whether (?) — like that. That is, "it's not as you think either," He says. "Those who follow you are of your kind; those who don't follow you are not of you," He says. That is, these were separated from pre-eternity: disbelievers, Muslims. In verse 172 of Surah Al-A'raf, those of the left and those of the right. That's why from one of the left comes one of the right, from one of the right comes one of the left too. Neither did the right create the left, nor the left create the right; all are Allah's servants, but they have rights over each other.

Our owner is Allah; He gives our sustenance, He feeds us, He gives us drink. Yes. But so that we prove in the world what kind of person we are, He has put us before each other as guides. When people came into the world, they were in darkness. Yes. He sent down His light to them. That is, He lit their path. He lit their way. Through mother and father He accustomed them to life. "They were in darkness; We took them from darkness into light, We brought them out," it says. (?) through their mothers and fathers, through the verses He sent them, through the way people bound by the verses showed their children.

Now, if our time, this time, the time of people living Islam, we picture it: the One who lit our way through mother and father is Allah. Now those parents who don't benefit from Allah's bright light and turn away, people who turn their backs on Allah's verses, together with their child — can you imagine the state of these young people? In darkness; now there is no light. It's heading toward darkness. You know, there's a lovely sun, behind it a white cloud casts a light shade. Behind it comes a black cloud — what does it do? It's as if evening is near, for example. That's the state the young are in now, near evening, near (?).

Because neither are parents parents, nor is youth youth. They go their way by their own minds. Here you are, (?) verse 17 of Surah Al-Baqarah. It says this: "They are like one who kindles a fire on a dark night." What fire are you lighting on a dark night? How will you light yourself? Whereas it's like a burning fire. Because Allah sent the Holy Quran to prophets, to scholars. It lights up your surroundings. And they attribute qualities to Allah. Look what they say: "When it lit up their surroundings, Allah," it says, "their light He put out, and left them in darkness." Can Allah be like that? Whereas those who turned their backs on that light, that radiance, in darkness themselves they left.

So many people, accusing Allah Almighty, have taken the Quran out of being the Quran. Not the text, though. Not its Arabic. With their translations.

Tell me, chairman. 484. If it weren't for you, nobody would ask questions. 484, verse 20.

484, verse 20. "Whoever wants the harvest of the Hereafter, his harvest We increase." It speaks truly. Because if you want the Hereafter, you'll do good deeds. That's the harvest of the Hereafter. You'll take the poor by the hand. You'll show the way to the one who has lost it. You'll stroke the orphan's head. As much as you can, you'll hold back disbelief. Your harvest increases. "Hold fast to Allah's rope" — this is it.

"We increase his harvest. And whoever wants the harvest of this world, We give him something of it." Something of whatever he wants. With Allah, the world is not the price of a human being. Man has an honour above the world, has a value. "To him too We give something of the world," as much as he himself wants. "But he will have no share in the Hereafter," it says. That's so. If you want what Allah created, what Allah created, and try to rule with it, not seeing its Creator, if you turn your back on the Creator, of course you'll have no share in the Hereafter. Now if I gave you — say I gave you the world you wanted — you take the world.

You wanted a car, you buy a car. You don't take Me into account. Who creates? Allah. Who buys? His servant. You're buying the property of Allah the Creator. All goods, from the atom to the globe, Allah created. People manufacture. You buy what they manufactured. "Allah created this for my service, He gave this person a mind, this mind found this knowledge, with this knowledge he served me" — you don't say that and thank Allah, and on top of that you praise the one who made it, and if the car is nice you're proud, as if you created it; you bought it, you'd give your life for it like your own property, you don't want to give it up, and not even once do you remember its Creator. (?) You spend your life this way.

Will you get your share in the Hereafter? Prove yourself, then. I mean. They say "we succeeded", you know, for example when one comes to master something. Yes. They say "I succeeded", (?) "we succeeded", they say — doesn't He give it, Hodja? Now look, now it's like this. Allah gives man a mind. The mind perceives. And He created man (?). In the sense of talented. He created man talented. And He taught Adam the knowledge that will come until the Day of Judgement. And to the angels: "You name what I told Adam," He says to the angels. The angels say, "Far be it," they say. Apart from what You have taught us, we know nothing, they say.

And the Prophet says: give your children to the new professions, he says. Now in the new professions they make inventions. And for those who make these inventions, of course success is from Allah, because He gives that knowledge. He prepares those materials for you. What sciences are still to emerge above you until the Day of Judgement! Allah, the Creator, the All-Knowing, will make you find those too, with your mind. Everything is in the world. Success is from Allah, but your succeeding, finding it with your own mind and bringing it out — you become talented to that degree. And Allah Almighty says to the angels: "Do you see what My servants are doing in the world?" He says.

He created people talented. Hodja, one more thing. When we create a project, something like this comes out of our mouths. They say now — look, the word "we created" cannot be used. We explained it here, you probably weren't there. The word "create" is exclusive to Allah; (?), because creating, creating has no equivalent, it belongs only to Allah, because He brings into being from nothing. In this case you cannot say "I created". There is a verse on this, it's written here with me, sir. "The heavens and the earth... Every soul shall taste death; the inheritance of the heavens and the earth will remain to Allah," it says.

So if the inheritance of the heavens and the earth remains to Allah, Allah created all of it; no one has any right over it. In this case — "or do you own a single atom in your world?" He says. A single atom. That is, "if you had created anything, down to a sprout, a seed," He says, "We wouldn't give you anything; with your own power to create, your own needs you'd meet yourself," He says. Whereas whatever there is in this whole universe, Allah with His attribute Hayy gives them — gives life. Gives sustenance, feeds, gives drink. But His being free of His creations, so as not to show any need of His creations.

That's why the word "create" belongs to Allah. People say it figuratively like this: We, you know — creating is Allah's, but this one created this, I mean. Bringing into being from nothing is one thing. Making something with what Allah created and bringing it out is another. Look. Creating means bringing something into being from nothing. And creating belongs to Allah. One: the word "Akbar" belongs to Allah. For example, a person — you can say a great person, an exalted person, you can say an exalted mountain, you can say "the greatest of the great", but you cannot say "Akbar". That too is unique.

That too: only Allah is the Greatest. It's a word exclusive to Allah. Ahad is one. Ahad. But wahid is also one. "One" is also one. Eins is also one, in German. But when you say "one pen", there are many pens. When you say "one glass", there are many glasses. But when you say Ahad, it belongs only to the one Allah. He is One.

Creating is like this too. Do you understand? Yes.

Learned people. They have used their minds. People who serve humanity. They serve humanity.

A disbeliever finds this too. As if a disbeliever had no mind. There are disbelievers too. They find it as well. But now he found this, being talented. I mean, he did a good thing for humanity. As long as he doesn't enter Islam, the verse says this: "All the good deeds they did in the world have gone to waste," it says. May Allah grant safety.

If you know the verses well, you'll live all of it well. Ask whatever you want. Let me explain it to you from the verses. Look, is there a question here?

There's a question here.

Guest (?) says: Peace be upon you, Hodja. With your permission, I have a question. Since we say our Lord doesn't load on us what we cannot bear — Of course. Of course. — when a person gets an illness, day by day he is crushed under this load and comes to the point where he can't bear it. At this point he cries out, "Enough now." What is the purpose of being pushed to this point? Could you explain this for us? May Allah be pleased with you. We kiss your hands. Guest (?). Look, whatever covenant you gave Allah Almighty in the realm of the Hereafter, Allah gives you nothing outside your covenant, outside your destiny.

Now if your faith were strong, strong — like whom? Like Job. For forty years he lies in illness, among worms. he lies amid wormy wounds and sores; for 40 years not once does he say "My Lord, what is this state of mine?" He doesn't say it. His wife says, "You are a prophet; to Allah Almighty, so that you get well; and he says to his wife, Job (peace be upon him): "Woman, doesn't Allah know my state?" he says. Doesn't He know?

However much oppression I suffered in life, however much hardship I suffered, never did I say to my Lord, "What is this, what is it for?" I was ashamed. I forgot how to laugh. "How does one laugh?" I said. "How do people laugh?" I said. "Once I laughed too, but how did I laugh?" I said. Ah. A person reaches a degree, but always content with Allah. That is a test for you.

He doesn't ask for anything. Yes. None of them ask. They only convey their duty. But the duty of the prophets is this. The one word they say is this: "I ask no wage of you. My wage is with Allah."

Yes.

I too ask nothing of people. My wage is with Allah. And I don't even do it for a wage. I do it only so that He is pleased with me. Yes, I promised my Lord: until my last breath I will tell of You. Yes, Allah Almighty says it in His verse too: someone among you to tell the truth, if only there were, He says. Who explains Allah Almighty with the verses of the Quran, with the true essence of the Quran, without attributing qualities to Him — is there anyone in this age?

Yes.

Not that I say it to praise myself, Allah forbid. Indeed, if a person praises himself, he is ruined. I want to say this: We are all servants of Allah. No one is superior to anyone. Superiority is with Allah. No one can say "I was superior to Ahmet, to Mehmet", because our Lord created us all. Allah creates nothing in vain. And He created people in the most beautiful form. You cannot call a person ugly. You cannot demean a person either. Everyone is responsible to Allah for themselves, in their own state. But if you know someone is doing evil, there is enjoining the good; he is your brother, you tell him the truth; whether he does it or not is up to him. Yes.

(?) Guest, you've probably understood. Your answer turned out well. Yes. Speak.

Which verse?

If you read it to me from there, I won't understand. Tell me, which surah, which verse number? What?

Al-Jathiyah. Let me look; I'll read it from there. I don't understand without reading. My ears are hard of hearing, you see. That's why I can't understand.

I'll look. But I'll find it.

Page 498.

Yes. Surah Al-Jathiyah, which (?), 19? Yes. "Because they, against Allah, can be of no use to you at all." Yes. "Indeed the wrongdoers are friends of one another, and Allah is the friend of the God-fearing," it says. Since you don't follow them, they won't take you in among them, it says. In this case the wrongdoers get along well among themselves, because they're each other's friends: the thief with the thief, the drinker with the drinker, the gambler with the gambler, or the murderer with the murderer get along well; and the Muslim with the Muslim, that is, with one who prays, gets along well.

But today, not with every one who prays. The friends of Allah get along well. That is, whatever a person's state is, a person, with his own state, his own world, with one close to his world gets along well. Now if we read a verse back from here: "Then you We made the holder of a law in the matter of religion; you, it, those who don't know — do not follow their desires," it says. He says this to the Prophet: to the Prophet, "those who don't know, do not follow their desires." Today — many years ago I told you something like this: a time will come when you'll hear words that are not in the religion, I said. And they are saying them.

Even at the Prophet now they try to sling mud: by having the sunnah prayed, the Prophet supposedly had himself worshipped. Look, look, look at the words! To corrupt the religion. You, since you say that about that Prophet, you can't be even a single strand of his hair, if you talk like this. Because even a single strand of his hair is protected from the fire of Hell.

But you, by saying this, already now have earned the fire Allah calls "nar", that's your state. If you don't repent. If you don't repent. Because the Prophet came as a mercy to the worlds. As a result of that mercy, by having people pray the sunnah, he has them make up for missed prayers, pay off their debts.

He also denies this verse. By saying the Prophet has this sunnah prayed to himself, this verse he denies. And whoever denies one verse of the Quran is a disbeliever. "No prophet invites people to himself." That's the verse. He denies this verse too. And as long as he denies it, he lays claim to the fire of Hell.

If he doesn't repent, look.

Is there one here?

I'll read it. One moment. "This Quran is, for people, insight — lights." What does insight mean? Opening one's vision, seeing what lies ahead, a light for people who use their minds. "Lights of insight, and for a people who believe with certainty, guidance and mercy," it says. "For a people, guidance and mercy," it says. The verses of the Quran — Allah shows you everything that will light your way, the paths. This is a light before us, that is, a lamp. And it brings us to life. As long as you are bound by Allah's verses, under Allah's protection you will be.

They come to me and ask: "Hodja, how shall we do this?" I show him a way. Not from my own mind, though. The way I show him is the ways of the Quran.

He tells me the side his nafs likes. "I'll do this like this and earn (?) there, and if I do this like this, that I'll do like that, and with my partner I'll do like this" — again, out of mercy, I show him what is right, with the Quran verses under it. When he again tells me, I say, "Well then, do as you know." Here: the way I showed you — if you call it a loss, a loss — you can't know how great a profit lies beneath it. Yes. And up to now no one has suffered loss from the way I showed people. I have never seen it. Because I don't speak by my nafs, nor by my mind do I speak; whatever my Lord commands, I say that. Our Lord's to the one who does what He says, Allah Almighty is the guarantor; if Allah is behind you to test you, He will let you suffer a little loss.

After that He will let you make a profit. If you were going to lose 100,000 liras at once, He won't let it happen. What does He do to you? He lets you lose 5,000 liras. You pay it. He lets you lose 10,000 liras. You pay it. He lets you lose 20,000 liras. You pay that too. He lets you lose another 10,000 liras. Another 5,000-lira loss. He has you make up the 100,000 liras. But piece by piece.

Because Allah — you have taken refuge in Allah. And Allah is your helper. He won't leave you alone. But if, from your own mind, with carnal feelings, you try to take the world's income without minding halal and haram, the one who goes off on his own, the one who leaves the flock, the wolf snatches.

Yes, if you leave the shepherd, the wolf snatches you. Allah too, the owner of the universe — whoever leaves Him, the wolf snatches. Yes, our lesson I end here. Stay well, may you be entrusted to Allah. There's probably nothing else here, is there? Let me look once more, in case someone said something, let's see.

Peace be upon you, Hodja. "They set a trap. And We are the best of those who set traps," it says. What is the wisdom of Allah Almighty saying "best" here?

We've explained this a lot, but let's explain it once more. You asked. Allah's trap for the one who sets a trap, in return for his trap, is His putting him into his own destiny. Otherwise Allah sets a trap for no one. Because when a person is about to step outside destiny — man has two minds. One is the mind in his spirit. The mind we call akl-ı maad. The other is the mind of the worldly body. The mind we call akl-ı maaş. In the world you earn your living with akl-ı maaş. Akl-ı maad is the mind in your spirit. It corresponds, in return for the covenant you gave Allah Almighty, to the degree of your faith — that's what it is.

Here, when you're about to step outside your destiny by the reasoning of your akl-ı maaş, Allah Almighty prepares ways for you that bring you into your destiny, and however hard you try, you can't reach what you desired, and you enter your destiny and continue on your own way. Allah doesn't leave you unattended; that too is a trap He prepares, but "My trap is better" — that is, why better? "I don't do anything to your harm; whatever you asked of Me, I guarantee what you asked," He says. Why? "Because I sealed what you asked," He says. "Whatever your degree, left or right," He says, "I won't take you outside that word of yours," He says. "And you, in whatever degree you'll prove yourself, you'll speak that way." You'll blaspheme? You'll do it, within your destiny.

But you'll set a trap for someone else. Or you'll do something. You'll do an evil outside your destiny. He prevents those for you. You'll kill? Within your destiny you go and kill. That is, it's the trap that answers, putting everything into destiny. And can there be a finer, better deed than this? He puts you onto your own path. For example, let's say you're a good person. But for a moment you got angry, you're about to kill a man. It's not in your destiny. He puts you into your destiny. Isn't this a good thing? Yes.

If there are others, let's look.

Yes.

Alright. Stay well. May you be entrusted to Allah. For the sake of Allah Almighty, Al-Fatiha.

Amin. Bayram, you'll take us after the prayer, the taxi is here, right? You'll take us; I came with my wife. Okay. Okay. Your house is a bit far; this, from me, to there it will go; this goes further, right? You — yes, back it won't come, it goes on ahead; it'll go down to (?) from there. Yes.