Talk of 17 January 2026

Peace be upon you. Good evening. A guest says: Peace be upon you, sir. When we are going to take ablution and pray, before making the intention, at the start of both should we say the basmala at the start? Is it enough just to make the intention? Could we learn the right way from you? May Allah be pleased with you, respectfully, (?) she says.

Let us come to the time when we perform ablution. When you take ablution, you say: I intend to take ablution for prayer.

First of all, before starting any task, the ta'awwudh and basmala must be said. Because you are going to take ablution, you are starting a task. You say: Auzu billahi minash-shaytanir-rajim, Bismillahir-rahmanir-rahim. I intend, sir, to take ablution for prayer. If you know nothing else, you recite Amentü billahi. Right? Faith. Amentü billahi ve melaiketihi ve kütübihi ve rusülihi vel yevmil ahiri ve bil kaderi hayrihi ve şerrihi minallahi teala vel ba'sü ba'del mevti hakkun. Eşhedü en la ilahe illallah ve eşhedü enne Muhammeden abduhu ve resulüh. Allah, with peace. After this you take your prayer.

your ablution, I mean, you take your ablution. You perform your prayer. Now we come to: when we pray, before the intention, at the start of both should we say the basmala, you ask. No. Now when you pray: I intend to perform the noon prayer. What? I turned to the qibla, my qibla is the Kaaba. Allahu Akbar. Here you recite Sübhaneke. After reciting the Subhanaka, Bismillahir-rahmanir-rahim, the noble Fatiha the Fatiha. So the ta'awwudh and basmala (?) is not recited. Because that too is a supplication. But it is said with the verses. The ta'awwudh and basmala. Euzübillahimineşşeytanirracim: I seek refuge in You from the evil of the accursed Satan.

When do you say this? When you are reading the Quran, you stopped and spoke with someone. That is when you say it, and the basmala too. Because you said something outside the verses. You moved from one verse, from one surah to another surah. At its start there is the basmala. You say that too. Some say this is repetition. They say there's no need to say it, but there is benefit in saying it. That too is a verse. Yes. That is how you perform the prayer. What are you supposed to say while praying? O my Lord, I intend to perform the obligatory afternoon prayer. I turned to the qibla, my qibla is the Kaaba.

Allahu Akbar. Subhanakallahumma wa bihamdika wa tabarakasmuka wa ta'ala jadduka wa la ilaha gayruk, you say. Euzübillahimineşşeytanirracim. Bismillahirrahmanirrahim. You begin the Fatiha. Yes. My guest, my child. That is how it is. Again, again a guest says: Hodja, women who do not wear a headscarf but do perform ablution, after performing ablution right after taking ablution, without covering their heads, if women or men see their hair, is the ablution broken, does it become broken? I kiss your hands. Thank you, she says. The ablution is not broken. That may perhaps be among the Shafi'is. Because for the Shafi'is, when you touch a woman's hand the ablution is broken.

Among the Hanafis, the ablution is broken by passing wind, by defecating, by urinating, by bleeding, by vomiting a mouthful. And if you fall asleep for a moment where you sit, leaning against something, your ablution is broken. Apart from these, your ablution is not broken.

Again a guest says: Performing the Evvabin prayer every day, and reading Surah Al-Waqi'ah or Ya-Sin every day, what are their virtues? Besides the obligatory prayers we perform daily, among our daily worship, even if not obligatory, what acts of worship should we add? Now let's read this from the start, wait.

Performing the Evvabin prayer every day. The Evvabin prayer: after the evening prayer, six rak'ahs, you perform them two by two. Some say four rak'ahs, some say six rak'ahs. We always go for the greater. Six rak'ahs. After the prayer, after the evening prayer, without speaking at all, without consulting or deliberating with people, or saying a word, right away, if you perform the Evvabin prayer and do not abandon it, do not abandon it until you die, they say your past sins are forgiven. Your past sins. And Surah Al-Waqi'ah, she says. Surah Al-Waqi'ah points to provision. One of the Companions, as he was dying, they said to him: you have two daughters.

Let us assign you money from the public treasury. He says: I have two daughters. Right. I do not want money from the state treasury. I told my daughters to read Surah Al-Waqi'ah every evening.

Allah is the guarantor of His people's provision, he says. That too points to provision.

Besides the obligatory prayers we perform daily, among our daily worship, even if not obligatory, what acts of worship should we add? Look, what are you saying here now? Pay attention. Besides the obligatory prayers we perform daily, among our daily worship, what does this mean? Besides the daily obligatory prayer, you also perform the sunnah prayers. Or you perform the sunnah prayers beforehand as well. If, in between or after these, saying I am doing worship, if you perform prayers in addition, you bring about an innovation in religion the religion. An innovation.

After the prayers are performed, no, rather, outside the prayer times, you should say this. Outside the time. Outside the time you can perform voluntary prayers. In the daytime four rak'ahs, at night two rak'ahs. Two by two, in the daytime four by four. You can perform these. It is worship. For example, you have free time. You can do dhikr of Allah. Or you can read the Quran. All of these are worship of Allah. But outside the times, within the times, I mean when I say outside the times, noon, between noon and afternoon, afternoon and evening, between morning and noon, each is a time. I didn't mean that.

After performing the prayer, after doing that time's worship, you do what you want. But within that time, say you performed the morning prayer, you performed the noon prayer's Sunnah, or you performed the afternoon Sunnah. Then you performed four more rak'ahs of prayer. You performed the obligatory prayer. You performed four more. Beyond the Sunnah, for example. Outside the Sunnah. If you keep doing this, these are (?) innovations. Allah Almighty made only the obligatory ones obligatory for you. He made the obligatory ones obligatory. Apart from that there are the Sunnahs the Prophet showed. You cannot make additions to them.

Only after performing the prayers, after it is over, you perform whatever prayer you want. Apart from that. Whether in the times, until the last time, whether you pray, read the Quran, do dhikr of Allah, whatever you do, it is all worship. Yes.

Go on, tell me.

575. on page 585. You leave the Arabic now. We will look at the Arabic. We will look at all of it. 26. 26.

I will cast him into Saqar, into Hell, He says. What does that mean? Look, what does it say here too? Why don't you read on? Look. Into Saqar.

26: I will cast him into Saqar, into Hell. Do you know what Saqar is, He says. He even asks here. I don't know either. We'll learn now. It will tell us here. It destroys the whole body, leaves nothing. And it does not cease restoring it and punishing it again. Saqar is a name of punishment. Do you know what this is? their skins become pitch black, it says, pitch black, they crack like dry earth, crack like dry earth, and those skins fall off, a new skin comes. This the verse. I also went into Hell; there too I saw it. You know the mouths of tunnels, tunnel mouths, twice that size. Inside, pale pink flames.

Flame upon flame. An angel of Hell. On his head a mace, like this, (?). He takes the man by the scruff of the neck and puts him inside. Count five or six seconds. He takes him out from there. Pitch black like a (?) garment. Pitch black like this, black cloaks. He lies face down on the ground like this. The person, face down.

Again count five or six seconds. The skin starts to crack. Just like dry earth. And I am watching like this. Underneath, a snow-white skin. When that skin appears, he starts to moan. I mean, he understands by now. That skin falls off. When he is back to his old state, again he takes him by the neck, and puts him back in the same place. This is Saqar. Hah. Now do you understand? Who are you saying it to? Who are you saying it to? There is nothing else. Are you going to close it there? Yes. I will cast you into Hell, He says, you see. Who is that? When He says I will cast into Hell, whom does He cast?

He says it to the one who denies Allah. He is not describing you, He is not describing the reader, you see. Yes, tell me,

let's see. Is there anything else? Also (?), Hodja. wait, a guest has arrived here.

Let me take these from here. Let me put it like this. Let me put that down too. Let me get rid of this from here too. Now let's say it. Yes?

Yes. Another one, there is no question here. Go on, tell me.

Page 437. Some holiday. You've put a lot of stuff in this tea. This man is stirring it up. Pour this out and bring a nice tea. I'll keep its lemon. You bring the lemon here. The man is doing something. (?). Page 435. 437 and 36, Hodja. Surah Fatir, 36. Page 436.

36. is like the verse. For those who disbelieve there is the fire of Hell, it says. Right. They are not killed so that they may die. They are not killed. Why are they not killed? Spirit, nafs and soul are one. There is no death for spirits. Paradise and Hell are everlasting in this case. That is why there is no death so that they may die. Look. There is no death so that they may die. There is no death for the spirit (?) either. And the punishment of Hell will not be lightened for them in the least, it says. It will not be lightened for them either. Thus do We punish an ingrate who goes far in disbelief, it says.

How beautifully it says it. There is nothing to puzzle over here. There is the verse: they neither live nor die there. That is its counterpart. Look, there they neither live nor die. What is living? Living is leading a life of pleasure and delight.

If you writhe in torment, is that living?

Yes. They will never die. (?), Hodja. Of course. After burning there for many thousands of years, they will remain as logs of fire, it says.

since we've put it (?), go on let's see. 275 275

It hasn't come this far. 73, 75. On 75 it will be 84.

The day We bring a witness from every nation. What is this? When He says a witness from every nation, what do you understand? There are four of them, prophets, Hodja. How many? Four prophets. I don't follow. Which prophets? From every nation, it says. Look, pay attention. Is there no nation apart from those four prophets? The first prophet is Moses (peace be upon him). Are there no prophets before him? There are. What did you do with Solomon, David, Abraham, many prophets, Jonah?

Then neither will those who disbelieved be permitted to apologise, nor will their apologies be requested, it says. Why are the apologies of those who disbelieved not wanted? Their apologising is not wanted either. Because they denied Allah from the start. Even though they have come there, they still deny. Their apologies are nothing but lies. Because the origin does not change. Allah Almighty, when they apologise, knows they apologise falsely, since He knows the secrets of their hearts. We do not ask them for an apology. We do not want them to apologise either. They say, let them pay a ransom; We do not want their ransom either.

Because Allah has no need of ransom. In this case no one can lie to Allah Almighty. Because their hearts are sealed. Meaning what? Sealed in denial. However much he (?) says I want You, does he think he will deceive Allah as in the world? Because He knows the origin. And then intercession, I mean, He will give people something. To save people. What did we call it? No, no. The right of intercession from Allah Almighty. He will give the right of intercession. None of you thinks of it. Because they did not give the right of intercession, people too will not intercede for them, the prophets will not either.

Why will they not? Tell me.

Since We have cut off Our mercy from them, since We have cut off Our mercy from them, no one will intercede, He says. Prophets included. They say, to Abraham, his father, Hazrat, he was not of you, when He said, when He said he was not of you, a separate person. When he came into the world, We, sir, from scholar to tyrant, from tyrant to scholar, to him, to him, sir, so that no one would say anything, since it is a world of trial, We did so for the trial. But in fact they are disbelievers. They have had Me seal their hearts. In this case, however much they apologise, their apology will not be accepted.

Because they cannot deceive Me with their tongues, He says. According to the verse that We know the secrets of your hearts, they, in the person whose mercy He has cut off, the prophets too and people with the right of intercession too will not intercede. The prophets have no intercession either. That is why they are eternally in Hell. That is what I have been saying from the start: you don't die there so that you die. There is no death there so that you die. Sir, let me say it. They will stay there forever. There is no death for spirits. They neither live nor die there. So they are constantly in torment (?).

Many thousands of years, it says. Whether it's a thousand years there or a world year, Allah knows best. After many thousands of years have come, (?) we said. You know, they feel the nerves. Allah Almighty will leave them as logs of fire. Yes.

Yes. Let me take this like this. Let me put this like this. Let it stay like this. Okay, 375? Yes. 373 which one? 210, 210. okay

210, its

The Quran was not brought down by devils, it says. What do you understand by this? Good heavens,

how simple it is. If the devil didn't send it down, who sent it down? look now, read one verse back, see what it says now, one verse back, read: a great admonition has been given. We are not unjust, He says. This is a great admonition. Here are prophets, Qurans for you, I (?) your way. From the Mighty One, meaning the one besides whom there is no god, I gave you commands. Meaning, for you to carry out. If you still don't believe it, the devils didn't believe (?) it, He says. They didn't send it down, you see. It is not for them. Meaning, it is not for the devils. Nor are they able to, He says. Look how beautiful. The devils are not able to either.

It is not for them either. Indeed they are kept far from hearing the revelation, He says. Who are they? The devils.

Yes.

So here there is now a verse like this. Look. It is as if two verses contradict each other, pay attention now: indeed they are kept far from hearing the revelation. And in another verse: when We reveal to the heart of Our servant, surely Satan will try to tempt him as if two verses here refute each other While revelation is being given like this, Satan too gives inspiration to the heart.

The Divine gives, Satan gives temptation. Allah too gives revelation.

Who will open this up? Who will say it?

There is a difference between the two. And a very important difference.

Indeed they are kept far from hearing the revelation.

Who are they? The devils. But when We reveal to the heart of Our servant, surely Satan will not try to tempt him. In the wrong interpretation too it says this. We cancel Satan's temptation. We firmly settle Our revelation in Our servant's heart. Satan's temptation strikes against it and is cancelled. That is how the verse continues. but there is a difference there now. What is this difference? Are there any among my listeners? Let them say it. Yes. Otherwise read this, read and move on without understanding anything. We apart from Our prophets, reveal to no one. And Satan is already cursed, far from revelation, it says.

We do not reveal to him. Ah, he can hear. Revelation. Look, he hears the Quran, (?) the verses. Hearing is one thing. Receiving revelation is another. But he has no revelation. Man has it. Until the prophets come. And after the prophets, Allah Almighty, the way the verses are opened up, to His servants who rise, to His servants who rise in knowledge, through inspiration, the verses' meanings, their counterparts, He explains. He tells. Here it supports this verse. To whomever We give knowledge, We give wisdom. And to whomever We give wisdom, We give abundant good, He says. Go ahead.

All verses, look how beautiful. They support each other.

Here.

Let me look at another. Is there something? Here.

Here Ayşe, a guest, says: Peace be upon you, sir. Since our mother Aisha narrates many hadiths, in the time of the noble Companions, on matters where they disagreed, Aisha, our mother, was also asked; our mother would pass on what she had witnessed from the Prophet. But in Surah Al-Baqarah, verse 282: "Call two of your men as witnesses. If two men cannot be found to bear witness, then one man and two women whose testimony you accept, so that if one woman errs, the other reminds her." How do we understand this verse more correctly in this case? May Allah be pleased with you in advance. Come on, do you see?

How nice. Those who read the Quran speak so well. Yes.

When our mother Aisha was still a child, Allah Almighty sent her picture to the Prophet, so that he would marry her. And our Lord performed the marriage of our mother Aisha with the angels, with the Prophet's knowledge and (?).

In those three years called the Years of Sorrow, after she reached maturity, he married her.

In this case our mother Aisha also did not live long after the Prophet; she died at eighteen years of age.

It makes one want to cry.

Yes.

Such a person, what people heard, such a person, but when they asked her what state she lived through, she would tell. For example, let me tell you one now. Come and deny this.

What was the Prophet's state like, they say.

They ask our mother Aisha. Wait here at the door for a moment, she says. She goes and takes the Holy Quran. He comes. This was his state and condition, she says. This is a hadith too, well not a hadith, but this, what our mother Aisha said, what our mother Aisha said, if it agrees with the Book, as you said, if it is testimony, it is a witnessed hadith, she said it and it is sound. They would not say anything incomplete, since they would not say anything they did not know, they are far from lies, from backbiting, from egoism, from the whims of the nafs. These are the wives of the Prophet.

Now let me tell you that the Prophet's wives are distinct from other women, so that this hadith matter becomes a bit stronger.

When a person dies, his wife can marry someone else. But Allah Almighty does not give them permission to marry.

Look, don't let your voices be heard either. Meaning, speak from behind a curtain about your needs, He says.

You are the wives of the Prophet. Behave accordingly, He says.

That is why the Prophet's wives are an exception. If it matches the verses too, it is (?).

Yes. Our daughter Ayşe.

Peace be upon you, Hodja. Surah Al-A'raf, verse 172, and Surah Ar-Rum, 30. According to these verses, is people's fitrah being created with the ability to know Allah (?)? Or is it the states that people chose at Qalu Bala, after the covenant, that they chose? I kiss your hands, she says.

First of all, at Qalu Bala, in the realm of Lahut, there, three groups said no. Meaning, they did not believe.

From there the idolaters (?). He again gave them a share of reflection.

He took them up to the Barzakh. Then one by one, from there too, however many thousand years passed by world years, of so many people, He makes a covenant one by one. There, time doesn't matter.

He shows everyone the time they will come. In recognising or not recognising Allah Almighty, I did not recognise You, he says. Meaning, You are not my Lord, he says. The purpose of his saying this: what people's minds could not grasp, or I won't say what the mind could not grasp, but taking on superstition that it did not accept, and not using his mind and not acting with his mind, because you did not use your reason, I will call you to account, the verse comes to light. So in this case, because Allah Almighty appeared in human form, look, I say this definitely, very clearly and definitely, because I saw it. If you don't believe what I saw, you neither become disbelievers nor you become sinners, but I am telling you the truth. Whether you believe it or not. If I am lying, the sin is on me, not on you, but I am obliged to tell the truth.

There, the Prophet beside Him too, three groups of people were opposite as well. For the first time a moment, all of them (?), however many billions of people He created, There it says 'Alastu bi-rabbikum', the noble verse 'I am your Lord' but they say it wrongly. Am I not your Lord? Allah Almighty asks no one for confirmation. Nor does He want anyone to know Him as Lord by force. Because will is twofold: universal will and partial will. Everyone will be treated by their own will. In this case, people there were divided into three parts. The seventh verse of Surah Al-Waqi'ah. And you will be three kinds. All the kinds (?) Ve eshab-ı meymeneti ma eshab-ı meymenet.

O people of the right, glad tidings to you. Ve eshab-ı meşemeti ma eshab-ı meşeme. O people of the left, woe to you. Now here, in the third part, ves sabikunes sabikun, a the third group, the group of the foremost. The group of saints, prophets, martyrs, (?). Now in this case people separated there. Into three classes. The people of the right and the people of the left.

Those who know Allah and those who don't.

There He did not make a covenant with them. He took them up to the Barzakh. How many years we stayed in the realm of Barzakh, I don't know that either. One by one, at a certain place, He made a covenant with us. One by one. Everyone came one by one. Why did everyone come one by one? Because I went alone too. There was no one with me. No one waiting either. My Lord was taking people one by one. Imagine a wall. Imagine on the wall many screens like television screens. Those screens, in periods of time, in eras, ways of life. People's ways of life. And among these ways of life, which era does your heart want?

Which life does it want? Look, the will is always with the person. The will is always with the person. What is your feeling there?

According to that feeling, characters place you. That's who you are. Let it not change anymore. That is where He seals your covenant. This is your covenant. Your destiny is written. There we had our scenarios written. I am explaining verse 172 here too. There we made our destinies known to our Lord. Meaning, Allah Almighty knows what passes within us. I told you that verse a little earlier too. What does it say? We know the secrets in the farthest corner of your hearts that you don't know, He says. What is this? I know the essence of your spirit, what you desire, everything about you, He says. When you want this time, with your feelings of this time, in how many breaths you prove yourself, Allah knows this.

He gives you that number of breaths as a lifetime. As a lifetime. Now do you understand how your lifetime is written?

After that, He takes you up to the Barzakh again. To the Barzakh. Your destiny is written. You are again waiting in the Barzakh. Whatever time you wanted, He sends you into the world at that time.

He gives you a mother and father. He gets you nicely used to your surroundings. And when you come into the world, you forget them. You fix your eyes on this garbage-heap world. Allah, the Book, the Prophet are thrown aside. No prayer, no fasting. You chase the desires of the nafs. Pleasure and delight. As long as I get the world, as long as I live. You neither respect people's rights, nor care about people's honour, dignity and pride. In the whole world it's only you, and you are the clever one. You'll swindle them all, live, eat, drink, commit adultery. Then? Then, when you suffer torment in Hell, you'll say: send me back once more, and how I will worship You.

Hodja, this is what you are saying. Open it. The 12th verse of Surah As-Sajdah. Open it. Read. Look what it says. We have come, we have seen. Is there? Another return to the world. The 12th verse. Yes. Read it. Look what it says.

That day, the (?) bowing their heads before their Lord, (?) (?). Now we firmly believe. There is no going back anymore. Even if We sent you back not once but several more times, you would do the same thing again, He says. How can that be? I have learned my lesson. In the world, according to your characters, according to your characters, whatever you did, your film is here. When you go, you will do the same things again. If I played this film on a thousand television screens, a hundred thousand, a hundred million television screens, a thousand and one billion television screens, you are still the same. You will see the same.

That's how you are; there is no going back for you. Because you have denied once. What you will do is clear here.

Yes. Allah has encompassed the universe with His knowledge. No one can find even an atom's weight of deficiency in His knowledge. Moreover, no one can impair His justice. One cannot say: if he went back again, what would happen, give a chance. Because whoever says this attributes a deficiency to Allah's justice. Why can't he say it? Because that is his character.

Now, can you make a fish a human?

Or can you make a cat a dog? Its character is this. Or can an apple become a pear? Can a pear become a quince? This is character. Wherever it goes, an apple is an apple, a pear is a pear, a quince is a quince. Wherever it goes. In this case everyone will come into the world once. The world is man's treasury for the Hereafter. If you spend this treasure in the world, you go bankrupt, so that you end up like a bankrupt merchant. Yes.

Something like this is coming up here. What is this? Come here. How will we display this part? It has come right over the screen. Look. Does it close from here?

Yes. Okay.

Ayşe, guest, my daughter, you have probably understood the situation. These are four women: Khadijah al-Kubra, Aisha, Mary, our mother Asiya. These, do not equate them with other women.

Although prophets are men, no man can be compared with the state of a prophet. Whoever he may be. He can only be like him. like, but he cannot be his equal.

The saint of my ummah is like the prophet of the Children of Israel, he says. He doesn't say in the position of a prophet; he says like. However high he may be.

That is why, just as, although among men one is complete, with the prophets you cannot say equal, so the Prophet's wife, his wives you cannot hold equal to other women either.

Because there are also verses that they shall not be held equal. He warns them, it says. Don't go out. If there is any necessity, dress tightly covered. So that no one sees you and casts a glance. So that no one says a word.

But what does He say to other women? When your husband dies, if someone wants you, if he makes a sign, you may approach him. If you want it too.

Yes.

(?) Distance (?) of the guest, with verse 172 and 30. the verses, people's fitrah, with the ability to know Allah, mind, and their creation, we explained it again, didn't we?

What people chose after the covenant, I kiss your hands, she says. Meaning, are they the states they chose, she says. People's fitrah has the ability to know Allah. Let's take a look at this verse, Surah Ar-Rum, 30. That's on page 212. But its Sunnah is also in the four hundreds. It's at 460. At 460? Okay. It's at 460.

Verse 30 is also a wrongly interpreted verse. My Messenger, turn your face as a hanif to the religion, to the nature upon which Allah created people upon, turn to that. Allah created us upon the nature of Islam. But because He gave us will, we turned to denial. He created all of us to know His Being. And none of us is deficient in the mind He gave, in the state He created. He created all of us equal.

There is no change in Allah's creation, He says. This is the upright religion. But most people do not know. And we say: My Messenger, set yourself upright towards the religion, to what Allah created, He created people upon the religion of Islam. Do you see? Upon the religion of Islam, free in their will, He created them. Upon the religion of Islam. But later we fell into division. Meaning, there they fell into division over recognising or not recognising Allah.

No one has the power to change what Allah created.

Go on, create, change me, make a cat a dog, the world's reverse its rotation from right to left; it turns from right to left, reverse it from left to right. you cannot. The upright religion is this, meaning there is no god but Allah, the Owner of the universe is Allah. But most people do not know. Why? Because they turned to denial, that's why, the disbelievers. You are not, they said to Allah. In this way they changed their intentions. At the first creation they denied Allah. Yes.

Bayramiye. Peace be upon you, sir. I respectfully kiss your blessed hands, he says. (?). The question, page 235. Surah Yusuf, verse 6. Verse. Could you open it up? Sir, she says. Who asked, and I did not do as they said? Sir. Page 235. Of course. 235. Yes. It's here. Which verse does she say? (?). The sixth verse. This is a wrongly interpreted verse too. It's been interpreted wrongly. Why has it been interpreted wrongly? Because they attributed qualities to Allah, that's why. As we said before, these are not the essence of the Quran. This Quran that is written is not the essence of the Quran. It was written according to Zionism.

Look, there are mistakes in many (?). Written in red. Apart from that, the main text, the Quran written in Arabic, is an exception. Don't you dare draw a comparison from what I said, as in, Allah Almighty's sent-down Quran he denies too, don't let that cross your mind. The main texts, the main text, is fixed. No one can change it. Nor can anyone in any way say of it, this is (?). Because Allah sent it down. And its guardian until the Day of Judgement is Allah Almighty. That Allah Almighty is its guardian, no one can change. But in their translations they attributed qualities to Allah, with their translations.

Now in the sixth verse it says this:

Thus your Lord will choose you, it says. Our Lord has no need to choose anyone. According to people's own state, according to that love and affection, whoever is closest to Him, He sends that one. Whoever is more loving and closer, He sends that one. They call that choosing. If it were choosing, Allah among the servants He created He created crooked or dissimilar people of every sort. Meaning, anything goes. Whereas you can find no deficiency in what Allah created, He says. You cannot hold one of the servants Allah created above another. All people are created by Allah; their spirit, self and soul are one.

Moreover, He (?) them in a body. With a second creation He brought about their appearance in the visible realm. None of them is superior or greater than another. Greatness and superiority are with Allah.

He will teach you the interpretation of events seen in dreams. Whereas we wrote it like this. Allah said it like this. Thus you will rise in the sight of your Lord. He will teach you the interpretation of events seen in dreams, and just as He completed His blessing before on your two forefathers, Abraham and Isaac, He will also complete His blessing on you and on the family of Jacob. For your Lord is All-Knowing. He is All-Wise. Now here you could say something like this to me.

Look what it says here. You will rise in the sight of your Lord, He will teach you the interpretation of events seen in dreams, it says. Couldn't He teach it to someone else? No. Why not? What is his nature? As a prophet; I mean prophets too were created. He was created among the prophets. You know, He created the prophets' spirits from the spirit of the Prophet, and from the prophets' spirits He created the spirits of their peoples. So, Joseph (peace be upon him), created from the spirit of our Prophet. This is the first story of Joseph (peace be upon him). Sir, Allah Almighty shows him a dream as a child.

He shows twelve moons and stars prostrating, the sun prostrating. His father Jacob (peace be upon him) says: you will be a prophet. Your elder brothers will envy you, so don't tell them anything, he says. The elder brothers grow suspicious of their father's affection towards him. they throw him into the well; you know the rest. (?) of course not. This, from the covenant his own being gave to Allah Almighty, and from Allah Almighty from his covenant, that is, verse 81 of Surah Al-Imran. of Surah Al Imran, the end of this event. Of course Allah Almighty did not choose him. What does it say? Thus your Lord will choose you, it says.

He did not choose him. They interpret it wrongly. Because they don't know the verses, they have always interpreted these with superstitions. With superstitions. They have always made people blame Allah. Here they made distinctions between people. So thus you will rise in the sight of your Lord, the interpretation of events seen in dreams to you and just as He completed His blessing before on your two forefathers, Abraham and Isaac, on you and on the family of Jacob He will complete His blessing, for your Lord is All-Knowing, All- Wise. Yes, what was she saying here? Could you open up the sixth verse? We opened it.

that's what it says. Could you open can you open it, as he says, it already mentions the word 'choose' there. Yet Allah chooses no one; it would also contradict verse 72 of Surah Al-A'raf. Peace be upon you, may it be a good and blessed talk, God willing. Hodja, may Allah be pleased with all of us. From you, a valued friend of Allah, for us, I feel a very difficult period awaits us in 2026, Hodja. On the one hand, the unemployed, or the unemployed. On the other hand the markets are in a bad state. If we do business, we don't have the courage to do it. As if everything will happen; if we work as labourers, as labourers we can't keep up with our children's needs.

The reason for our not falling into such a situation, the comments on television are presented as bad. No one around us is happy. a restlessness; in such a situation, how, in what way do we get out, Hodja, she says. Ah. Now pay attention to what I say. You will be very much at ease.

You want to find peace. Peace is in Islam.

You will be with Allah. You will live Islam fully. You will bind your heart to your Lord. You will leave the rest to Allah. Look, the Prophet says so too. Do you know what he says? Fe in tevellev fe kul hasbiyallahu la ilahe illa hu aleyhi tevekkeltü ve hüve Rabbül arşil azim. Even if everyone turns their face away from you, turns their back, say: Allah, Owner of the great Throne of the heavens and the earth, is enough for me. You think of the rest, and it is Allah who gives provision. Say Bismillah to the work you'll do, and start your work. But bind your heart to Allah. It is a world of trial. Perhaps you'll suffer some hardship.

But Allah, who is guarantor of your provision, will protect you. As long as you say Allah.

If your faith is strong, you will suffer much hardship. If it is weak, you will suffer little hardship. I am telling you verses. We do not put on your back a burden you cannot bear, He says. What does He say? Yes. That is why keep the trial in mind too. Take refuge in your Lord. He is the station of all refuges.

The source of open doors. Whichever door you want, His door is open. As long as you turn to Him. Be with Him. Leave the rest to Allah. Never forget Job (peace be upon him), who lay ill for forty years. Always keep these in view. From Allah, whether misfortune comes or mercy comes, know it all to be from my Lord, and to all of it say: my Lord, (do not) put on our back a burden we cannot bear, and to You when He gives you abundant provision too: my Lord, for this blessing, in return, I want a state, a virtue, in which I will thank You. Say: give me strength and power. Ask Allah for everything. Not from people; do not rely on people.

But shoulder people. That will do. You shoulder them. Helping the poor and needy is the duty of all of us. Recommend patience to people. There came such a time that, recommend patience to one another, He was saying. Patience. I mean.

Yes. Stay well. May Allah keep you. For the sake of Allah Almighty. Al-Fatiha.