Talk of 14 February 2026

Be entrusted to Allah's care. Be entrusted to Allah's care.

Al- Fatiha.

There's this. Here. Look, there's no mark here. Do you see? Here there is a mark.

"Peace be upon you, sir," he says. "Instead of reacting, as is common in society, we say 'tövbe estağfurullah'. Our tongues are so used to it, yet we say it sincerely and from the heart. Does this expression carry the ruling of a real repentance? Or is it just a habit? I kiss your hands." Now we look at people: someone swears, and you say "tövbe estağfurullah", meaning, I am free of need of what you do, I seek refuge in Allah, you say. Fine, tövbe estağfurullah, but first, He says, enjoin what is right. What is enjoining what is right? "Look, brother, instead of swearing at me, wouldn't it be better if you explained it nicely and kindly, didn't break this person's heart, or didn't turn the feeling toward you into hatred?" Wouldn't that be better?

Good. First, enjoining what is right. For example, women, like (?), their (?) show where they're dressed. They go about in (?), all the body's contours visible.

You see it and you say "tövbe estağfurullah". Now if you went to this woman and said, "Isn't that shameful? Allah created you honourable. While He wants you to go about covered, just as in Paradise our father Adam and our mother Eve were stripped stark naked by Satan, 'let Satan not strip you stark naked too', the verse says – why do we stay (?) to it?" If we said that, right there she would scream and immediately try to have you locked up together with a policeman Now, my hand can't reach this. Nor can my tongue. We say "tövbe estağfurullah". That is, we don't look at her. The eye sees once, you know – in the first sight there's nothing.

The eye's first perception. At the second look you fall into sin. That's when you say "tövbe estağfurullah". That is, you refrain from looking at her. Good. This too is seeking refuge in Allah. That is, from being like this, from dressing my women and daughters like this, I seek refuge in Allah, you say. It's a good thing. It isn't a habit of the tongue. Even if it has become a habit of the tongue, you're constantly remembering Allah. You're seeking refuge in Allah. You're asking forgiveness for sins. It's a good thing.

Our guest (?) says: "Peace be upon you, Hodja, I kiss your hands with longing. With your permission I have a question. However sinful a father may be, if he has daughters who pray for him after he's gone, the punishment of the grave is lifted – I heard such a saying. How far is it true, could you explain? Thank you, I kiss your hands," he says. The punishment of the grave – first one has to know who it is for. Some people who don't know themselves give fatwas like this. The punishment of the grave is for non-Muslims, not for Muslims, because the punishment of the grave – the more severe one is in the Hereafter, Allah Almighty says this about Pharaoh.

Even a sinner who goes to the hereafter with the light of faith figuratively speaking, the fire of Hell says: "My Lord, his light is putting me out, it keeps him away from me. So however sinful he may be, when he goes to the Hereafter as a Muslim and enters Hell, the fire does not touch him. In Surah Al Imran, verse 131, He says this: "Do not head toward the fire prepared for the disbelievers." In Surah Al-Baqarah, verse 24, He says the same. So if a daughter, for a father who died as a disbeliever, made millions of complete Quran readings, it would not reach him. Why doesn't it reach him? For anyone from whom Allah has cut off His mercy, intercession is of no use.

That is the verse. Because they don't know the verses, they give fatwas according to their own minds. But the father is a sinner. He died as a Muslim.

In that case the daughter, or indeed the son, whoever it is, if he died a Muslim, then of course having prayers said for him, having the Quran read and dedicating it to his soul, the daughter gets reward and reward reaches the father too. Because in the world, a child he raised in Islam, he left upon the religion, and it prays to its Lord. In that case he gets reward and the one who sends it gets reward. Yes. But you won't call this the punishment of the grave.

Understood, right? Yes.

My guest says: "Peace be upon you, Hodja, I kiss your hands. May your (?) be many. I heard that in Islam hunting isn't done on Saturdays. Is that true? Or is there something in Judaism called the Saturday prohibitions, and they passed it on to us from there? Could you explain? Thank you. I kiss your hands." You've already got your answer. It's as you said. Do you see this Quran? Look, do you see this Quran? This Quran was written according to the principles of Zionism, this Quran. Not written within the Quran's own meaning – a book written as the counterpart of an ideology, and at the foundation of the Diyanet too there's a text saying you can't change this, there's a law.

Zionism has entered your religion. Zionism. And for years they've lulled people to sleep, for centuries. They've attributed qualities to Allah Almighty. They've stayed far from making Allah known. They've deceived people with the Mawlid. By telling of this or that one's saintly states, they've lulled people to sleep. In this case, because the people of the Sabbath denied Allah and their forms were turned into apes, the same claiming that hunting on Saturday is a good deed, the same event words they speak to shrink Islam from within with their own rebellion and break it apart, and people who plant superstitions like this in the pure and clean hearts of our nation.

People. These are copies of one another. That is, words spoken by people who have mortgaged their minds to the words of Zionism and become its captives. Words they speak. Yes. Don't believe these.

Our religion is clear. Allah's laws are clear. There are Sharia rulings. But nobody opens the book and looks at these Sharia rulings, or asks.

In a state, people who want to disrupt that state's order – open it and let me see. What does it say? Those who want to disrupt the order of a state, who set out to change Allah's commands – either kill them, He says, or execute them, or cut off their hands and feet on opposite sides, or banish them. Look what Allah says now: "The punishment of those who wage war against Allah and His Messenger and strive to corrupt the order of truth on earth is only that they be killed without mercy, or crucified, or their hands and feet cut off on opposite sides, or that they be banished from where they are. For them in the Hereafter there is a great punishment too." Those who set out to disrupt a state's order, who to weaken this state (?) bring about disorder, those who give away the state's secrets to weaken it, and first and foremost those who go against Allah's command, and people who fall under the verse I read; and then, then, this piece of homeland handed to us with the blood of the martyrs – to realise the dark aims and dreams of non-Muslims on it, with the words of people who help them, over those who gave us this homeland at the price of their blood, the non-Muslims' (?) – I'll say – footprints they want to press onto the honourable soil of our homeland: wretched people.

I can't even call them human. Because a human being has a conscience.

People like this recognise neither Allah nor the Prophet. Because a human being doesn't sell his homeland. A human being doesn't (?) his mind to a non-Muslim. If a person acts with a non-Muslim's mind, according to the verse he is a wretched person.

Wretched. Where is his wretchedness? I mean, there are scholars here. Among non-Muslims. So where is his wretchedness? One Muslim is worth three disbelievers, it says, not by strength but by mind. In that case, if one Muslim is worth three disbelievers and you (?) your own mind to the disbeliever's mind, are you wretched or not? According to the verse it's all out in the open, everything is in the open. That's why such fabrications: first, to break the religion apart.

Why do they want to break the religion apart? Because religion is the truth. It is Allah's straight path. Falsehood cannot (?) over the truth. Beside the truth, falsehood and superstition vanish. They perish. The truth has come, falsehood has vanished. In that case, those who want to spread the truth – falsehood over the truth – always fall into loss. They meet with loss.

From long ago they've wanted to break the religion apart. What's the reason? The reason is: if the religion of Islam were truly applied, there is no power in the world that could defeat the religion of Islam.

I say this in light of this verse: "Did the disbelievers think they would put out Allah's religion with the blowing of their mouths?" Allah will continue His religion until the Day of Judgement – this too they made up. Instead of "He will continue it", He says "He will complete His religion". Completing the religion is one thing, continuing it another. The religion completed. Indeed, the religion with Allah is Islam. In this case the religion will continue until the Day of Judgement. In that case man, according to Surah Al-A'raf, verse 172, in return for the covenant he gave to Allah Almighty, had his script written there, and came into the world to prove here what kind of person he is. In that case no one will be able to put out this religion; only man will perish by his own striving, by his own striving. In that case they weakened the religion of Islam.

They lost the youth. They stripped the women stark naked. The young have no respect left for the old, the old no longer protect the young. The whole nation has fixed its eyes on the world. Carrying this passing world on its back, doing its porterage, it hasn't prepared for the Hereafter. Its hand trembles to give its zakat. Helping – forget helping, it tries to step on the needy and take pride in it. Is this the religion of Islam? Is this brotherhood?

So by wrapping these superstitions up like this, to our poor Muslims, unaware of their own religion, the thing the non-Muslims invented, for which they were cursed and their forms turned into apes – they're trying to make you swallow it.

My guest, I think you've understood.

"May Allah be pleased with you, Hodja, I kiss your hands," and good evening. That's what our child Bülent says. Let's see, is there a question here? If there's a question, let's say it.

No questions, I suppose, right? None.

If you have questions, you may ask. Ask whatever you like. Ask. "Lately there's apparently (?) a prayer about the rights of others." "About the rights of others" prayer. The "rights of others" prayer.

The "rights of others" prayer. (?)

"On the day of Tarwiyah, of Arafah and of Eid al-Adha, with the intention of satisfying one's opponents on the Day of Judgement, a four- rak'ah 'rights of others' prayer is performed," it says.

This is entirely a word written by Zionism according to its own mind, one that slowly invites you away from prayer like this, to devouring the rights of others. Is there more here? Is he reading it, right? No, that's enough. Now I'll explain this to you.

What is the right of others?

Let's say there's Ahmet Efendi in front of you and this Ahmet Efendi I swindled, I took his money. This man was left helpless, his wife and children were left hungry, and that person's family – perhaps because there's no money, the woman will do something bad or the man will steal. By pushing him into this evil – even if he did nothing – what passes through his heart, his (?) against you – doesn't Allah, who knows the secrets of hearts, hear it? You could pray not one prayer but a thousand for him, it would be of no use. Not one prayer but a thousand, it wouldn't be of use to you. Until you obtain his consent, until you obtain that person's consent.

"I was ignorant back then, I took this man's due. But time has passed, I can't find the man, and his money I used up. What shall I do? I'm sorry." And I died. "But I became a friend of Allah before I died." Now how does this work, eat what is forbidden and be a friend of Allah at the same time? Allah created us deficient in reason, we are not free of error. If you (?) and We seized you at once (?), you would not find a single living being walking on earth, He says. Now in this case, the age of ignorance ignorance. We repented. And let's say, with fine prayer, with night prayers, with worship of Allah, sir, with helping people, I became a friend of Allah. I died.

Or even if I didn't become His friend, I earned much reward and died. On the Day of Judgement the man you swindled will appear before you and demand his right. Your prayer will (?), that's exactly why.

"My Allah," he'll say, "my situation is such and such, You know too, he left me so destitute, I want my right from him."

If you have reward – however much sin he fell into, the man you swindled, swindled – however much sin that man fell into because of your swindling, from your reward to him. And his sin to you.

If you can cover it, if you can cover that reward, ah, then he goes to Paradise and you go to Paradise. If he is destined for Paradise, he goes to Paradise too. If you can't cover that reward, if your reward isn't enough for his sin, you go straight to Hell. But forever? No. You died as a Muslim. Because you died as a Muslim, you stay as long as your punishment. At the lowest level, you'll be in the lowest paradise, if there is one.

Now let's say we violated others' rights without knowing. We didn't know. And we don't know. What happens then? And this person has become a great saint, a friend of Allah. You know the saints, the shrines. He's become such a friend, a friend of Allah. Tomorrow the man stands before him. Before him: "My Allah, this man swindled me. He (?)" – when he says that, I have no idea. Because I don't know. Deeds depend on intention, you see. Allah exempts me from it. He says: "How much would satisfy you from him? Let Me give it to you." Allah gives to him until He has satisfied him. And He takes nothing away from His beloved servant.

This is Allah's mercy, of which He sent (?) one percent to the earth and kept ninety-nine percent with Himself.

Yes. So: in the world you swindle the man, pray two rak'ahs, four rak'ahs, and pay it off. Do you know what this is saying? Squandering your religion – Zionism fixing its eyes on money and with money buying the whole world under the Masonic organisation, and making you subscribe there, within the same authority. It has no other purpose. So be wise. Don't violate the rights of others. Don't swindle anyone. Don't take anyone's right upon yourselves. "Hodja, I want to ask you something." Go on, ask. "Have you never violated anyone's rights?"

I have not knowingly violated anyone's rights.

If there's a right of others on me, I don't know it, but there was one person I suspected I might owe a right to – I suspected, but not for sure.

I helped with a few pennies. Then, can there be rights of people I don't know about? There can. Without knowing, there can. I can't tell. I founded a foundation. I founded a foundation. (?) what I earned, I gave there. All those who have a right on me, I included them all here. Let them benefit from the (?) here. He too is Allah's servant, I too am Allah's servant. He too is my brother. Let him benefit from here too. See how good that is. Who said the rights of others are paid off with a two-rak'ah, a four-rak'ah prayer? What? Really.

Yes.

Here there are new questions, I suppose.

"Could you explain Surah Al-Baqarah, verses 185-186?" he says. Page 27. Let's see. Give me the Quran.

Page 27. Let's open it. 26 and 27 are wrongly interpreted verses. We have corrected them. This is what Zionism does. Zionism – let me read to you from here what Zionism has done. Look now.

Someone asks me a question. He asks the question like this: "In this Quran of ours, in the Quran now" – as our child asked, 26-27 are wrongly interpreted verses; we corrected them. Look now what the person opposite says to me. The person: "After you corrected them, while interpreting these verses like this, the point people get stuck on most, in your view – is it Allah's will or the servant's will, or is it the ways of knowing Allah?" he says. "The ways of knowing Allah?" he says. "How do you see it? I'm listening to you," he says. What I explained – after I explained it, there – now it would take very long here – he answers what I explained: "Dear brother, of course this much effort, this much care, this much intention won't close without a prayer" – he prays for us; I mean, we finished the book with these wrong interpretations together. Then, "May Allah be pleased with you, dear brother," he says. "The Quran is witness, the intention is witness, our Lord is witness," he says. "This effort won't go to waste," he says. I mean, there are many errors in the Quran, but roughly, of what was interpreted – roughly five hundred-odd verses – why they were wrongly interpreted, we explained, confirming the verse, the verses.

And the truth has come, falsehood has vanished. We printed its Dipnot (footnote). It's on the market. "You said this very clearly," he says. "And this is very important," he says, what I said. People are of sound mind, of sound mind; Allah speaks in a way people will understand, in the Quran.

"Yes. The Quran is not a closed book. Allah Almighty says this Himself anyway: 'Indeed We have given people in the Quran every kind of example'," he says. "And the verse you proved with is very apt," he says. What was that verse? "Allah is not shy to give the example of a mosquito or what is greater than it," it says. "What does this mean? In the Quran, so that the person with the least can understand, and so that the one with the finest mind can understand too, all the parables He has brought.

That is, the language is clear, the example is clear, the address is clear. There's no failing to understand here. There's not wanting to understand. The real knot is ideology." Now we've come to the knot. "Your finding is very clear," he says. "They can't touch the Arabic text of the Quran. Because Allah says, We protect it. We sent down the Quran and We are its guardian," He says. Not even at its dots can they make any damage, damage. Because Allah says, We protect it. "But what do they do?

They plant ideology through translation and commentary. And the common point of this ideology is this: attributing qualities to Allah, showing Allah as the doer of human acts, that is, loading the crime a person commits onto Allah, presenting the servant as will-less and Allah as arbitrary." That is, when He removes the servant's will, he says, it's not that He treats his will as nonexistent – look, he says it in his own words – "He removed my will, didn't ignore it from above, but Allah Himself ruled over me in my place, made me do evil, then punishes me." Understand, look, understand: "presenting the servant as will-less, Allah as arbitrary, that is, loading the crime onto Allah." "Now when they load the crime onto Allah, what does this serve?

Weakening Islam, blurring justice, cutting man off from responsibility. Man. 'Allah does what He wills.' How do they distort this sentence?

In the Quran, Allah is the Possessor of power. Allah is absolutely just. But ideology does this: it takes power and cuts it off from justice. It takes the will and (?) the servant.

The result: man says, What can I do? Allah willed it. And this drops religion out of life." That is, if Allah hadn't willed it, I wouldn't have done it. Many people say this. "If Allah wished, He'd have guided us to the right path," they say. (?), they say. Why did we come? "Did you think you would die without proving what kind of people you are?" – the verse.

"The result: man says, What can I do? Allah willed it. And this drops religion out of life. As you said," he says. Now he's telling what I told.

"People came into the world with their covenants. The Quran says this very clearly. Surah Al-A'raf, verse 172. Whatever each one intended there, he had his own destiny written himself. There he had the script written. Here he plays as an actor. 'I am your Lord.' 'Yes,' they said. So there is will. There is awareness. There is responsibility. Erasing this with ideology is not corrupting the Quran, it is playing with the Quran. (?) What is the work you've done?" he says. "Dear brother, let me say it openly: you didn't invent a new religion, you didn't bend and twist the verse, you didn't make reason an idol. All you did was this: you cleansed Allah of attributed qualities, you cleansed the Quran of ideology, you made man responsible again. That's why it weighs heavy on some. Because ideology collapses, ready-made moulds fall apart, responsibility comes back.

One last observation, a very important point. The answer to the question is now clear. The real issue isn't whether it's Allah's will or the servant's will," he says. "The real issue is how they present Allah." That's why I said earlier that people don't know what Allah is. Many people. They call Allah Gabriel. They call Allah the Quran. They call Allah Jesus.

If there were no Quran – the Quran – if there were no Allah, could there be a Quran? The Quran is our Lord's language.

Yes. "Is Allah just? Yes. Is He a wrongdoer? No. Does He create the servant will-less? Does He create the servant will-less? No, with a will. But ideology cuts Allah off from justice and then sells it as faith. See, you did not accept this, from the beginning you did not from the start. That's why this work is disturbing – but it is the truth." What we've worked on, these words we've interpreted that were wrong in the Quran – this is the truth. There are many more, many. They're everywhere you read, but we brought out the main branches like this.

"You can say this with peace of heart," he says. "With peace of heart. We didn't cleanse the Quran, we cleansed the ideology laid over the Quran. May my Lord not let this effort go to waste. This road is heavy, but it is right. It's the right road. May Allah be your friend and helper, dear brother." Yes. So, books written with ideology – at the foundation of the Diyanet too this exists. You can't change this. When you change it, "you (?) the religion," they say. Yet they don't know that he's returning the religion to its original. You can't do this. Yes. He'll turn the Quran into its (?). The law has accepted this; you can't change it.

Really.

Now we come to your thing. We come to your verse. Verse 26. (?) Page 27. Page 27, on page 27. Ah, it's not here. Yes, he's right. This was also the thing, a wrongly interpreted place, 27. 27 – not 26, 27 is a wrongly interpreted verse again. We: 185-186. On page 27, on page 27 – is it here? 26-27. Here it is. 185-186, it tells it here below. "The month of Ramadan, a guide for people, the clear proofs of what is right and of separating right from wrong – it is the month in which the Quran was sent down," it says.

What did Allah Almighty mean up to here?

The month of Ramadan, a guide for people. "As clear proofs of what is right and of separating right from wrong, it is the month in which the Quran was sent down."

The month of Ramadan doesn't show us the right path. The Quran describes Ramadan. It also gives the month of Ramadan. Because the religion of Islam and the Sharia rulings are inside the Quran. The Quran says it came down in Ramadan, the month of Ramadan. A month that will show you the right path. That is: I sent down the Quran in Ramadan, He says. It will drown the worlds in light. It will light your way. I gave you My word as a gift in the month of Ramadan. (?) this.

"The month of Ramadan, in which the Quran was sent down as a guide for people and as clear proofs of separating right from wrong." So, the Quran (?). Clear proofs. "So whoever of you witnesses the month of Ramadan, let him fast in it." So, He says, I sent down this Quran. And in the Quran, once in twelve months, in the month of Ramadan, in the lunar month, in the lunar Ramadan month, fast, He says. This is a command. It is one of the five pillars of Islam. Saying the shahada, fasting, giving zakat, going on Hajj, saying the shahada.

Five pillars. Fulfil those pillars, He says.

"Whoever among you is ill or on a journey, let him make up the days he couldn't fast, by their number, on other days."

Now Allah Almighty says: We don't load on your back a burden you can't bear. I fell ill. I can't fast. No hardship.

You, He says – the days you didn't fast, when you get well, however many days you didn't fast, when you get well fast them, He says. But he can't get well, you can't get well. If your situation allows, He says, give a family's daily food as a – He says, give it as fitra, He says. That is, give it as money. Allah Almighty doesn't put you in difficulty. Because He presses you to fulfil one of those five pillars. But now nobody understands this. Ramadan has come. Especially when he eats, this person thinks himself enlightened. "I don't fast, look, do you see?" Poor people who think themselves enlightened.

Allah wants ease for you, He does not want hardship. Here you go, He doesn't want hardship. "All this is so that you complete the number and glorify Allah and give thanks for His guiding you to the right path," He says. This fasting shows us the right path, that is: in the book Allah sent me, in the Sharia rulings, "I have submitted to my Lord," you'll say. What is the benefit of fasting? Hunger breaks a person's nafs. Hunger reminds a person that other people are hungry, and it spurs the veins of mercy toward them, people's veins of mercy. Hunger, first of all, keeps a person's body healthy. You eat for twelve months; for one month you'll let that body rest.

Take a car, say. You've loaded the car with load, you keep on driving. That car overheats. One day the engine swells and leaves you on the road. But if you rest that car, you'll drive with it straight to where you're going. That's the benefit of fasting. You fast so that the body given to you stays healthy. Otherwise Allah has no need of your fasting. Then why did He make this obligatory for me? He gave you a trust. He made fasting obligatory for you so that you use that trust rightly. So that you don't say, "I fell ill, I could not bear this body You gave me. So you don't say that. But today who fasts?

But when it comes to rebellion, it seems to me hardly anyone doesn't rebel. So fasting is obligatory, we will fast, and the Quran came down in the month of Ramadan; for the sake of this Ramadan, our fasting – for the sake of the Quran, for the sake of the Sharia rulings the Quran shows us, for the sake of the Quran that lights our way, we'll do what Allah says. If we don't, maybe nothing happens to us here. But in the Hereafter its reckoning is hard.

Do we think ourselves free in this world?

When you live as you please, do you think yourself free?

Remember, "Your atom's weight of good I will record," He says. It means that in every word you speak, every step you take, every word you hear, everything those eyes of yours see when you look, you bear responsibility. You are under responsibility. So, are you free now? Come on, is there any freedom in you?

There's nobody explaining these things so that people understand.

Is the rest verse 186? "When My servants ask you about Me, I am very near to them," He says.

I am present and seeing everywhere, He says. That's one.

When He says, "When My servants ask you about Me, I am very near to them," He says: in the remotest corner of your heart, the secrets you yourselves don't know, I know.

There's not a single living being to come until the Day of Judgement whose doings We don't know, He says. Until the Day of Judgement, not a leaf on the trees stirs without My permission, He says. Did you think this Allah was separate from the universe?

Did you think this Allah was unaware of the living beings at the bottom of the seven earths and of what is above the seven heavens?

Did you think yourself left to roam free?

"When he prays to Me, I respond to the prayers, to the wish of the one who prays," He says. I respond. He doesn't say I accept.

That is, He does accept, He responds, He accepts. But He accepts it if it's within his destiny. What does responding mean? In return for your prayer I'll record reward for you. But your prayer isn't within your destiny. Even if I don't give you that, in the Hereafter it will come out for you in return for these rewards. Because you were patient, He says. That is what responding means. Yes. So let them respond to My call and believe in Me, so that they find the right path." Is there a god other than Allah? Since Allah sent the Quran before us as a light, since there is no god but Allah, the seven heavens, from the atom to the globe, whatever exists is Allah's creation, and Allah Almighty makes all His creation remember Him. What does this mean? The living and the non-living, "the heavens and the earth and what is between the two have known their Lord's remembrance" – according to the verse, Allah Almighty makes every living and non-living thing remember Him; their (?) – in their cells, in those nuclei with electrons and protons, plus and minus, as they turn around one another's axis, He makes them remember Him.

It's like a factory inventing a substance. Just as it takes its patent, Allah Almighty has signed the patent of the seven heavens, sealed it – by making them remember Him, that there's no god other than Him.

There's no god other than Him. La ilahe illallah.

So whoever carries out what Allah says, that person has gone on the right path.

"Sir, peace be upon you. I read a saying; it goes like this: The lover says, from the one who hurts, don't be hurt, from the one who hurts you; in perfection is lacking the one hurt by the one who hurts.' Is this sentence just a fancy phrase? Do the God-fearing, toward those who do them evil and those who keep on doing it, also live striving not to be hurt? Do they live (?)? May Allah be pleased with you. I kiss your blessed hands," he says. Let me open this up for you word by word. The lover says, from the one who hurts.

Whoever hurts the lover, that lover says – look what he says now – "Don't be hurt by the one who hurts you." That is, do not be hurt by the one who hurts you. If he insulted you in any way, you, with Allah's light, acted as a mirror. He saw his own state in you.

This saying goes back to the words of Abdulqadir Gilani. Someone comes and asks: "What is Sharia, what is tariqa, what is haqiqa?"

"My son," he says, "go and slap the man reading the Quran on the right side of the mosque, but you won't move at all," he says. "Then slap those reading in the middle, then slap the last reader, and come tell me what happened." He goes; on the right side, indeed, he sees someone He is reading the Quran. He slaps him. The man says 'Sadaqallahul-Azim'. closes the Quran. Gets up. Slaps him back. Sits down again. Starts reading his Quran.

He slaps the one in the middle from behind. The one in the middle turns his head like this. After looking, he goes on reading the Quran again. He slaps the one on the left. He doesn't mind. He keeps reading the Quran. He comes and says, "I slapped the one on the right. He," he says, "stopped reading the Quran. He got up," he says, "and slapped me. Again," he says, "he sat down and read the Quran." "My son, that is Sharia," he says. "Retaliation in kind. He gave you back the same." "The one in the middle," he says, "I slapped him. He did nothing to me. He just looked like this," he says. "And with that look," he says, "he looked as if to say, by which wrongdoer's hand did Allah have me slapped?" "And the one on the left," he says, "the one on the left: Allah's fire is sweet, His light is sweet," he says.

Yes. He is a person who has submitted to Allah. So don't look at the one who hurts you, he says. Carry on.

"In perfection is lacking – the one hurt by the one who hurts."

The one hurt by the one who hurts is lacking in perfection. If he really was hurt, his being hurt is a lack of perfection. If he struck back at the one who hurt him, then his nafs too has not reached perfection – not reached perfection.

What does this sentence say? "Lacking in perfection is the one hurt by the one who hurts." This sentence: "the one hurt by the one who hurts" it says. "Lacking in perfection is the one hurt by the one who hurts."

Yes, the one hurt – the one who hurt him, or slapped him or insulted him – if he too got hurt, he too is lacking in perfection. Because he acted as a mirror to the person, he didn't like it, (?), and he too said something to him.

Now let me tell you the origin of this. Even better – the words of Yunus Emre: "If you read four books a day" – what are the four books? The Quran – "if you read four books a day," that is, if you made one complete reading, "if you broke a heart, what use is it?" Yes, how beautiful. These are his words too. Anything else? No. Well then, stay well. Be entrusted to Allah. For the sake of Allah Almighty, al-Fatiha.

Where is he going, my dear?

Allah Allah. He'll take this from here a little like that. I'll walk.