Talk of 28 March 2026

Peace be upon you. First of all, may our past Eid be blessed. May Allah Almighty grant the Ummah of Muhammad (?) reaching it in health, wellness and peace may He grant it. We come to our lesson. Let's see, are there any questions here?

What does it say here? You update it here.

It says go to (?). Where do we close this? From here. Sir, "Peace be upon you. I read a saying. It goes like this: the lover says: of the one who hurts you, do not be hurt by the one who hurts you. Perfection lacks: the one hurt by the one who hurts. These to explain these here. We did not sit here to explain couplets. We opened this here to explain verses, for you to ask your questions. But I will explain this to you, and let no one again try to test us this way. These are what a child's toy wrote, I mean let's say what a child's toy said, not wrote. What does it say?

The lover says, of the one who hurts. That is, whoever you hurt, it says. Of the one who hurts. Do not be hurt by the one who hurts, it says. That is, do not be hurt by this man, it says. Because this one does not hurt you, it says. His nafs has reached perfection. He is a friend of Allah, it says. He was short of perfection. The one hurt, the one hurt, that is, did not understand the word of the perfect one. His word, as a question he asked the person in front of him, the person was hurt. A person lacking perfection, it says. That is, he could not rise exactly to his level. A person who cannot understand what this one says, it says.

"Is this sentence just a fancy phrase? Do the people of piety, towards those who do them evil and keep doing it, even live striving not to be hurt?" it says. Not only the people of piety; the people of piety are not even enough. One who lives in higher stations with the love of Allah, and since all these people are servants of Allah and no one knows what anyone is, will not be hurt by anyone at all. What does it say? To those who pick on you and harass you, the verse says say peace and move on, look. How beautiful. It does not say answer him. So don't keep this place busy do not keep this place busy with couplets. We left these behind long ago.

Yes. Here, "I want to ask a special question," it says. Go ahead, ask. "While listening to you I feel as if the Quran has come to speech, as if I am listening directly to the Quran. And to be able to explain the Quran correctly to the 'indans', to explain it correctly to the 'indans', I mean to people, you are waging a great struggle. And while listening to you another question comes to my mind. After the Prophet, seven imams are spoken of. (?) six of them will be known. The last imam will be the hidden imam. The question is: are you the hidden imam? Thank you. I kiss your hands."

Now, there is a hadith. There is a hadith about what you said. The seventh, hidden imam will not be known. His name is the hidden imam. Why will he not be known?

The Companions ask our Master the Prophet. How will they not recognize such a learned person? He will have no outward knowledge. He will not have memorized the Quran. He will not have Arabic either. Even if he says it is me, they will not believe. Now, before answering your question, let me tell you a verse. Then I will answer your question.

A person who presents himself in a station he does not hold, let him prepare his place in the punishment, it says. Accordingly, we cannot lie. The hidden imam you speak of is me too. The imam of (?). Because why have those called scholars until now not corrected the verses that were wrongly explained from the Quran over the centuries? We are trying, with verses, to remove the attributing of qualities to Allah that has been done. No one can impair the justice of Allah Almighty. No one can ascribe a deficiency to Him. But in the Quran they never put the blame on man. The man who commits the act, they loaded the blame onto Allah.

Yes. We are waging the struggle against this.

That is enough. Do not ask further than that.

"Hodja, will Hazrat Mahdi come?" He will come. He will come, but there is still time. He will come at a time when they no longer fire. What does that mean? Your America will not be able to hit such-and-such place from where it sits. Your missiles will become useless. Weapons will not fire. That is, the North Pole's magnetism will gradually fade. Because the South Pole's magnetism stays fixed, the earth will slowly on its own axis around its own axis. That is when they will not be able to hit the target. In that case the missiles will become useless. In the Quran it tells you: keep horses. This is what it corresponds to.

There is time, but little time. Not much is left. The world's lifetime is anyway something between a hundred twenty and a hundred forty years. That too passes with "oh well" and "alas". Only, within eighty years, eighty years before the world, before the Day of Judgment comes, Hazrat Mahdi will come. For forty years he will spread Islam. The wolf and the lamb will graze side by side. That is, what is this? The unbeliever and the Muslim will get along side by side like brothers. They will trade. They will do business. When the Prophet, Hazrat Mahdi, passes on to the hereafter, with Hazrat Mahdi, the helper at his side is Jesus.

When Jesus also passes on to the hereafter, the world will go quickly to its end in forty years. Yes. "Hodja, will Hazrat Mahdi come?" it says. He will come. We explained it.

A friend of ours "because of a severe headache, relying on the Diyanet's fatwa that a painkiller injection does not break the fast, had a painkiller given into the vein while fasting. She knew that a 61-day expiation is required. In this case, does she need to fast 61 days, or only one day's make-up? I kiss your hands," it says. She will fast these 61 days he will fast. Since he knows about the 61 days too, she will fast 61 days. Because the purpose of fasting is that nothing at all enters the body from outside. Accordingly, if she had the injection, she forfeited these 61 days. And the one who gave her this fatwa has fallen into even greater sin than her.

Whether he knows it or not.

One who fasts can neither wash in the sea, nor have anything (?) from outside, an injection given, nor rub an ointment on the body.

Because these are things the body absorbs.

Now, if you look at the Diyanet here, it says that swimming in the sea does not break the fast either. While swimming in the sea, your body, even before swimming, is overcome by heat in the hot weather; where you would feel the benefit of fasting, you put a person in the sea and refresh him, how does that not break the fast?

Either these are people unworthy of the office, who came there and give fatwas by their own reason. Or these are people caught up in an ideology, who became victims of that ideology.

"Can't one wash while fasting, Hodja?" One can wash. How does one wash? Well now, you did what the Diyanet says, didn't you; no. Look how one washes. You went to bed while fasting, you slept. Suddenly you had intercourse, you had a wet dream. You became ritually impure, you woke up. You became ritually impure. Can one walk around impure? That is when you wash. There is not even a day for a day.

That is it. If someone gives a fatwa according to this, one is necessity, the other is whim.

She will fast those sixty-one days. And Allah will call to account the one who gave her this fatwa.

Peace be upon you, we are starting with the lesson time. Yes, we are starting now. This part is done. Is there anything further up? No. There is nothing else. Yes.

Did we read this part? We read it. Look, here it is green. Yes. If you have questions you can ask. "Hodja, while fasting, making up a day for a day is (?)", but do not make up a day for a day, there is no day for a day, there is none, because this is a matter beyond your control, beyond your control. While fasting there is no making up a day for a day, look, know it like this: either you break it and forfeit 61 days, or in a case of necessity like this you wash and continue your fast. Yes. There is no second kind of this.

Let's see, is there a question here?

There are, there are questions, look. There is one here.

Surah An-Nur, verse thirty-five.

Wait now. There are more further up.

It says, "May Allah be pleased with you, Hodja. I got my answer. I kiss your hands," it says. "Hodja, the period of Muawiya, did it harm Islam? Could you explain? Could you explain?" it says.

Look, my child, our business is not history. Our business is not history. Not even in the time of Muawiya; in the time of Hazrat even in Ali's time the Kharijites appeared and harmed Islam. You read about these in history. There is history. You open the book and read. Yes.

"Could you explain Surah An-Nur, verse 35?" We explained this already, didn't we? Did it just come in? Give it to me, let me see. Page 350, probably. 35th verse.

339, 361, Surah Al-Furqan, Surah An-Nur, verse 55. Verse 35. Now let me first read you the wrong version of this. Hand me that, will you.

Let me first read you the wrong version. Then let's read the correct one. "Allah is the light of the heavens and the earth. The likeness of His light is like a niche in which there is a lamp. That lamp is in a crystal glass. That glass is like a pearl-like star, on which the shadow of neither east nor west falls. As if lit from the oil that comes from the olive. Its oil almost gives light even if fire does not touch it. This is light upon light. Allah guides whom He wills to His light." It is correct up to where I read, but when it says Allah guides whom He wills to His light, here it impairs Allah's justice.

Allah becomes one who discriminates between His servants, makes a special distinction. Allah created His servants all equal. The distinction between His servants is in knowing Allah or not, and in denying Him or not; and those who do not deny rise with love, with their love for Allah. In man there are seven states of the nafs. Man matures according to the states of the nafs. Now let's come, after explaining this, to you: this is light upon light. Allah guides to His light whoever of you wills it. Allah gives people parables just like this. Allah knows everything. Now let's explain this to you from the beginning.

Allah is the light of the heavens and the earth, it says. Now all the books explain this like this:

There is the sun in the sky. When the sun shines, everywhere is lit up. They explain it like this.

A verse that a person explained by his own reason is also within his own understanding.

They cannot understand what Allah means. Why can't one understand? Allah Almighty says: whomever We give knowledge, We give wisdom. What is wisdom? Understanding the meaning in that verse. Well then, since you understand, Hodja, tell us. Let's say the meaning here. Look, Allah is the light of the heavens and the earth. The heavens, Allah who holds up the seven layers of heavens without pillars, holds them by His knowledge. This world, the first layer of the realm is the world too; the sun, the moon and so many stars, without colliding with each other, by knowledge, these realms, Allah who holds them up; this is the light, the radiance of His own knowledge.

The Quran is also a light, isn't it? What is it? Light is radiance. That is, within this light there are many sciences. Many of these sciences are hidden. The sciences of creation are exclusive to Allah's essence. So when it says He is the light of the heavens and the earth, it says: imagine it. The seven layers of heavens and the world, this earth, is a creation created by Allah's knowledge and given life. Allah creates what He creates firmly, it says. He creates it solid, it says. Now we come to it.

The likeness of His light is like a niche in which there is a lamp, it says. His light.

This time it moves on to man. A maturing person. A person maturing in spirituality. Look now.

The likeness of His light; now it gives a parable.

It is like a niche in which there is a lamp. There are those glass marbles that children play with. Small ones. Inside those marbles there are all sorts of lively, sparkling things. What are they? There are colours. (?) Colours, colours. But colours, in all sorts of shapes, colours. And let there be billions of them inside it, those sparkling ones, in those billions, let there be lights. Do you know what these lights are? This is, as a parable, the one into whose heart Allah gave His light. The person to whom He gave His knowledge, accept his wisdom. You cannot understand the verses; he explains to you the meanings of the verses. Those are the meanings.

The meanings of the verses. To whomever He gave wisdom, He has given good. And he tells the servants what Allah has made known. Yes. The likeness of His light is like a niche in which there is a lamp. That light plays inside the person, sparkling. When you close your eyes like this while maturing, you see exactly that light. It spins like a marble. Here Allah is now raining His mercy on your heart. You have reached that point. That lamp is in a crystal glass, it says. That is, inside that glass. Inside the lantern glass. That glass is like a pearl. This time it describes that light. It is like a pearl.

It is like a star, it says. On it, the shadow of neither east nor west falls. Here, to this knowledge We have given to that person's heart, the inner one, this is true knowledge. You know how they deny inner knowledge; here is the reality of inner knowledge, its being. That is, the proof that inner knowledge exists. On this, it says, neither the rising sun nor the shadow of the sun's setting falls. What does this mean? The rising of the sun it called outward knowledge. Outward knowledge. That too guides a person and enlightens. And the setting of the sun is falsehood. Falsehood. On it, it says, neither the word of outward knowledge nor the word of falsehood has any effect. It knows the target directly, it says.

Inner knowledge. Essential knowledge. Real knowledge. So, to whomever We give knowledge, We give wisdom. This is wisdom. Allah Almighty describes this place to man. One who has not lived it cannot explain this place. He cannot know it. How would he know? So he explains this place according to his own head.

As if lit from the oil that comes from the olive; its oil almost, even if fire does not touch it, will give light. That is, this is such a knowledge, says Allah Almighty. when that person receives this knowledge, it says, a fire goes through him that boils and burns inside. He will tell it no matter what.

My state at one time, the children know it, the old ones. If they had silenced my mouth, my body would have spoken. I would tell for weeks. There was no night or day for me. Yes.

This is light upon light, it says. That is, Our creating you is with a knowledge, a light, and in addition, this knowledge I have given you is light, the very light itself, it says. The knowledge I have given is the making known of My essence, in keeping with My creating you, it says. Allah guides to His light whoever of you wills it. So whoever wishes will pass his nafs al-ammara, will pass his nafs al-lawwama, will pass his nafs al-mulhima, in the nafs al-mutmainna he will come into the manifestations, after that he will come to the nafs ar-radiya, he will come to the state of ilm al-yaqin, then he will come to the nafs al-mardiyya, sir, he will become the qutb al-azam, and that is one in a hundred years, then he will come to the nafs as-safiya. The qutb al-azam is both who brings out the inner meanings of religion and the person who answers to this verse.

of which He says, when I created these realms, We did not take Satan and (?) as witnesses for Ourselves, the person who has insight into the secret of the secret. Yes.

Guest, guest, do you want more? More, guest, do you want more? Yes. The guest says more.

Let's see what it says here. "Hodja, earlier you said Mahdi (peace be upon him) will come, will come. How will we recognize him? When he comes, and how will we know that he was born? Could you enlighten us, God willing?" Look now, guest Taha, you are new here. We have explained this a lot. We explained it a lot.

He will not be born. The Mahdi will not be born. The Mahdi has already been born. Alive and among us. He has tasted death, alive and among us. Who is this? The Prophet. We proved this in many verses.

In the first and second verses of Surah Al-Fath, look what it says.

Look what it says. There are no questions anyway. Let's (?) then. Let's explain again what we explained.

Sir, 510, Surah Al-Fath. "So that Allah may forgive your past and future sins, complete His favour upon you, and guide you to a straight path." Now, it is like this. You will know the meaning of this verse. If you cannot know the meaning of this verse, you cannot know who the Mahdi is either. What is its meaning? Look what it says: so that Allah may forgive your past and future sins. What is a future sin? He forgives all the sins he committed too. Now, as I said, you will know the verses so that you can solve this. We give you life times We revive you and twice We cause you to die, it says. You cannot find a flaw in the word of Allah Almighty.

Our first coming to life is here, our first death is in the world; the second coming to life is upon the body, in the hereafter; the second death is upon the body; after it bears witness, the body will die a second time. Well, why does He raise us a second time, our body, as a witness? To bear witness against our soul. Why? It will say what it did. It will testify what it committed, what it did. Even the soul says to, well, the body, Allah Almighty, why do you testify against me against me? And the body says, Allah who makes me speak is making me speak, it says. When the testimony ends, you are returned to the One who first created you, it says.

There the body dies a second time. Allah Almighty turns to the soul and says: you will not taste any pain of death other than the first other than the first pain of death. This is the first sign of paradise and hell being everlasting. And the soul, the nafs and the life become one, and the bodies are separate. In this case, since He forgave the Prophet's body even his future sins, would He raise the body of a sinless person from the earth and call it to account? This does not befit the majesty of Allah. Both forgive his future sins and raise him and make him testify against his soul? That is why he will enter his body a second time in the world; since prophethood has ended, he will come not in the garb of a prophet but in the garb of the Mahdi.

Yes. And he will taste death a second time in the world, and that a second time. That is it: two resurrections, two deaths. That is the Mahdi himself. Don't go too far, that is enough. Beyond that is Jesus coming to him, becoming Muslim, living together with him. Yes. Because beyond that, since Jesus is a prophet, the Mahdi will come, because a prophet who will advance. If Hazrat Mahdi were not the Prophet, would he come under the command of a human being? But Jesus will come under the command of the Prophet. Together with him. He too will strive to spread Islam. Together with the Prophet.

"Hodja, earlier you said Mahdi (peace be upon him) will come." Where will he know? You said, how will we recognize him when he comes. You cannot recognize him. There is still time. A little more, but maybe you will recognize him. If Allah gives you life, one does not know. He will speak the truth. He will speak what is right. He will invite you to the truth.

He will support the verses. The verses with verses. He will say it himself. And beyond that, maybe that part is unknown. I am saying it from my own mind. Maybe he will also show a miracle. Then you will understand. Yes. "Peace be upon you, Hodja. How can I comprehend that Mahdi (peace be upon him) is the Prophet? In an earlier talk you said that Mahdi (peace be upon him) is the Prophet. How can we comprehend this?" How will you comprehend it, I keep telling you. his words will be true, he will explain the Holy Quran to you, that falsehoods do not fit the Quran, and he will prove himself, and he will say I am the Mahdi, and he will relate the events. In the time of the prophets, when Allah sent a prophet, and the prophets told their own to their peoples when they said I am a prophet, some believed, some did not.

Those who believed found the truth, those who did not chose disbelief. He too will tell you, I am the Mahdi. If you believe, you will attain the Prophet's (?), his ummah. If you do not believe, you choose disbelief and go. It is that simple. How else should I say it?

Now Mahdis keep appearing. Mahdis. Many Mahdis appeared. And all of them disappeared.

Apparently there are still some who call themselves Mahdi. Apparently there are still many, look. Whereas instead of one Mahdi, how many Mahdis there are. These have lost their minds. Either to confuse the religion of Islam, or people who have lost their minds.

We have nothing to do with such people.

Yes. Let me see, is there anything else in the verse? Is there a question?

What does it say here?

Hocam, peace be upon you. I kiss your hands. Hodja, a neighbour of ours, our gardens are side by side. The first year we shared many things, good and bad. We became like sisters. But over time I understood that this person was doing me material and spiritual harm. I pulled myself back. For example, I saw that she is someone who gives one and asks for ten. But my husband constantly leaving me alone made me dependent on her." What does it say? "But my husband constantly leaving me alone made me dependent on her. She took advantage of this. My reducing the closeness over time made her very angry. On the estate she said a lot of made-up things about me.

For two years I said nothing. I did not defend myself."

And what is this saying here?

We put this (?) here. This keeps ringing. You are disturbing me, I will delete it.

Sir, "I did not defend myself. But this year it has really gotten out of hand." I know who wrote this. This writing comes from a country abroad. Yes, you say it. "But this year it has really gotten out of hand. We want to sell the house and move elsewhere, but she is such a trouble that I don't know how we can get rid of her most easily. A slanderous, lying, disrespectful woman. I know that too. I know who she is too. "And they consider themselves religious. She even called the municipal teams over whether we have a glass balcony built in our garden or not.

How does one deal with such people? Going and talking makes it even worse. We await your prayers." May Allah be pleased with you, it says. First you will come to me. You come to Turkey a few times. You sit and mix with other people in other places.

Then you join some (?). And afterwards: oh, he left me alone, oh, what did these people do. Come, I will talk about you. I have nothing to tell you here. The one who leaves you alone, your wife, is not your wife; it is you who leaves her alone. A guest says: "Peace be upon you, Hodja. While fasting the six days of Shawwal, if one of these fasts is broken on purpose, is there a sixty-one-day penalty as in the Ramadan fast?" There is not. This is a voluntary fast. A voluntary fast.

It says on purpose here, if it is broken on purpose; you may even break it on purpose. You fast a day for a day. Even if you break it on purpose, you fast a day for a day. It has no sixty-one days. Sixty-one days only if you do it on purpose repeatedly, once, twice, three times in a row on purpose; then you have toyed with Allah's word, or you have mocked, sir, the promise you gave to Allah; then Allah too cuts your punishment. But even if you break it on purpose, nothing happens. For example, you intended to fast six days. A guest of yours came from another country or another city. You took him out to eat too. You will feed a hungry person.

Now it won't do if you don't eat beside him. You can break your fast here. You can eat with him. You can fast a day for a day again. Saying to him I am fasting either gives your own nafs pride, or it means I came here to feed you for your sake. But when you take yourself to eat, taking yourself, you take him along too. Bring out sincerity between you. There is sincerity. There is permission for this.

"I had a question: is there a make-up for the wajib prayer?" No. The wajib is gone. There is no make-up for the wajib. There is make-up for the fard.

The Eid prayers are wajib too. For those who did not pray the wajib Eid prayer, does a fard remain on them? No. The sin he committed remains. The sacrifice is wajib too. When it has passed, do the sacrifices' wajib become (?)? No. (?) Let's say you did not sacrifice ten, fifteen sacrifices. Later you started sacrificing. Well, does it become fard on you for those? No. If you were in a position to sacrifice them, there is sin. If you were not in a position to, there is no sin at all. Sir. And what does it say here?

"Is there a make-up for the wajib prayer?" For example, the wajib prayer prayed after the night prayer. You forgot. You did not pray it. The next day came. It has no make-up. Because it is wajib. What is this wajib? First let's learn the status of the wajib prayer, the wajib prayer after the night prayer. The wajib prayer means tying up the prayer.

How do you tie it? What does tying mean? Is prayer tied up? Now, Allah Almighty, to our Master the Prophet, peace and blessings be upon him

at the night tahajjud prayers he rose for, in a certain part of the night, somewhat around half, a little less than half, a little more than half, pray, He says. Thereupon, Allah Almighty to our Master the Prophet had given him, the noble Companions also, together with this, start to pray. And the Prophet says to them, the wajib prayer, the prayer; you will have closed it with the wajib prayer, he says. There is no prayer for this. This takes the place of the night prayer, he says. Now, the night prayer is not fard.

(?) extra, it is people burning with the love of Allah rising for the tahajjud prayer and praying for Allah in the stillness of the night.

Allah made the five daily prayers fard for us. He made fard two rak'ahs of the morning prayer, four rak'ahs of the noon prayer, four rak'ahs of the afternoon prayer, three rak'ahs of the evening prayer, four rak'ahs of the night prayer, He made them fard.

And the night prayer He gave at night specifically to the Prophet, since my ummah cannot rise at night for it, that is, my servants cannot rise at night, they prayed the wajib prayer in place of the night prayer. He made it wajib for it. As wajib, pray this as the night prayer for you too, said Allah Almighty. Wajib, but (?), wajib. It has no make-up. In this case, the wajibs have no make-up. Well, do the sunnahs have one? The sunnah has no make-up either. The sunnah prayers, in addition, take the place of the past prayers of people who never prayed in their lives and started praying later. That is why a Bedouin comes to the Prophet and says, how many daily prayers did Allah make known? Five times.

Which ones? How many rak'ahs? Morning two, noon four, afternoon four, evening three, night four, he says. If I pray these and pray no other prayer, will I enter paradise, he says. If you pray these and your good deeds outweigh your sins, I will vouch for you entering paradise, he says. That's it, done.

"Before, while fasting, we used to take a shower and put on cream. This went on for years. When we heard you, we learned from you that it was wrong. In this case we have broken our fasts. We don't know how many days it was. In this case what should we do? May Allah be pleased with you. Respectfully, I kiss your hands." Allah Almighty in His noble verse: We do not call anyone to account for what We have not made known to them. And you had not heard it. In this case Allah accepts the fasts you kept. But you had not heard. If you do it after hearing, it carries sin.

That is how fine it is. Everything with the verse.

Is anyone else asking a question? Let me look. It is done here. We can drink tea, praise be to Allah.

We give fatwas with verses. "May Allah be pleased with you, sir," says Aycan to Nuri: "Hodja, I am in Turkey, you confused me with someone else, I think," she says. There is someone else in your situation; I thought you were her. You are right, Aycan Nuri.

Then what you have to do is either be patient, or accept the loss and leave. There is nothing else for you to do.

May Allah not give anyone a bad neighbour.

Our forefathers say it like this: don't buy the house, buy the neighbour, they say. The neighbour. There are such neighbours that seem to you closer than your own life, and they picks you up and carries you off. Because he has an interest in you, certainly to you one is suspicious of a person who is this close to you. Yes.

Is there anything else? Let's look again.

No.

Now, in the wrongly explained verses, what is wrong? Allah will put whom He wills into paradise, will raise whom He wills, will choose whom He wills; this is contrary to Allah's justice. Why contrary? First we must know why Allah created man. If Allah gave man from His essence, from His spirit, a part, He left him free in his will.

He was going to create such a being. By his own will, without Him interfering at all, he will know his Lord and know that he was created, know Allah as great, know his nafs as weak, know the gratitude of being created, of being brought into existence from nothing; he will glorify Allah glorify Almighty, consciously, of his own will within. So here Allah does not choose anyone. Those He created are all equal. If choose, attribute qualities to Allah Almighty, discrimination among His servants and His justice is impaired. Him, me too You created, me too You gave flesh, soul, nafs, body. I, what sin did I commit, I have only just come to know You, You excluded me. This situation leads to Allah being arbitrary and wronging people.

There is no such Allah in the Quran. Allah is the Lord of mercy.

That is why, Allah will put whom He wills into paradise, whom He wills into hell: there is no such Allah either. Whoever wills, to paradise; whoever wills, to hell. Allah created people equal. And when He said, I am your Lord, they split into three groups. One, those who denied. One, those who said You are. Those who denied are the people of the left. Those who said You are my Lord are the people of the right. The third is the class of the ones brought near. The saints, the prophets, the martyrs, the (?) class. In this case the creation is the same. The thinking and understanding, within the separation, the separations are different.

So, the one who knows he was created by Allah, who knows Allah created him and obeys Allah, and those who deny that Allah created them and turn their back on Allah, can they be the same?

The Quran says it too. Can the one who sees and the one who does not see be the same, it says.

Can the one who knows and the one who does not know be the same? In this case man knows he was created, and waits for the Lord in his imagination.

And if he worships idols, since since the world was founded no such god has yet appeared, people always chasing their imaginations, using their reason: we are worshipping idols. The one God who created these idols too says, all of these I created. If someone else had created them, he would come out and say, no, this is a slander, he says. I created them together with Him too. These are mine too, it says. That is when Allah Almighty answers you. If there had been another god besides Me, he would take what he created. And I would take what I created. Everything would be drowned in corruption, He says.

Do you not think at all? You do not use your reason.

There is no god but Allah.

We are servants created by Allah. We came to the world to prove what kind of person we are.

There is a secret here.

Even though people do not accept this, I will say it again. Because I say it a lot.

In the realm of (?) we were created as soul, nafs and life. Our Lord separated three groups there. How did He separate them? According to the verse in which He says, We know the desires and wishes that are in the (?) corner of your heart, which you yourselves do not know, there He separated those who would rebel, the people of the right, the class of the ones brought near, according to their state. Then suddenly He comes across, (?): I am your Lord, He says. And there the people of the left deny. So the lying lying unbelievers; from here, although he knows he was created, he denies Allah. Why did he deny?

Since Allah Almighty gave a part of His spirit, He created man very close to His essence. And there He appeared exactly in human form. When I say this they say this man is astray; we'll settle the straying later, in his straying. Let me explain, and then after that, is it astray, or is it right?

If I had wished, I would have descended from the clouds and made you prostrate together with the angels, He says. He does not see the need for this. If, within each person's own will, He says to the one before Him, yes, I am your Lord, and if he surely knows that he too was created, which he does, all created beings know it.

Since no other god has appeared, it means He created. You will say, how do you know this place? Well, if I did not live this realm, I would not tell it anyway. This realm is the fruit of an experience.

There are some deficiencies here in people. You are putting Allah, they say, into the attribute of a creature, they say. These people are not aware of what they are saying.

Creature: those created by Allah; the sought-after, in proportion to His will, the Creator is Allah, the Creator is Allah. If you say this man puts Allah into the attribute if you say so, you strike yourself with your own words. Allah Almighty did He appear to Moses on Sinai in the form of fire? Is fire not also a creature, something created? Now you to this how, you say: you are putting Allah in the state of a creature? Well, when the Prophet (peace be upon him) ascended in the Mi'raj, whom did he meet, why did he meet? If Allah is invisible, then in the world too He would have met and spoken in the same way. But in the world He speaks through revelation, outside time and space Allah Almighty sends the verses, by way of communication. Well then why does he ascend in the Mi'raj? He invites him to His essence. You go and say you say, to him Gabriel, if he went one ant's length further. Where is the second Gabriel there? So Simply because in the realm of Lahut He appeared exactly in human form. Here now, He created an invisible realm, the world, for this: so that you would not say I saw You, so that you would not say, You were like me and I did not believe You, He created these realms. Now, an invisible realm, a hidden realm; come on, I challenge you, here too there is denial. Surah Taha, what does it say in verse 134? Before creating these realms; the proof of what I say, verse 134, Surah Taha. Them, it says, that is the unbelievers, if I had destroyed them with a punishment, if I had taken them into hell; the answer to the secret I revealed is here.

Now, if I had taken them into hell, they would have said: if You had sent us to a realm where Your essence is not seen, and there sent prophets and books to us, we would have worshipped You. So, a realm where they did not see His essence. There you saw His essence, just like yourself, and denied. Do you know what the adhan is, the adhan? It is directly (?) Allah.

It exalts Allah, with Allahu Akbar. We have the testimony of faith said: there is no god but Him, Muhammad is His servant and messenger. Did you believe? You believed. Come then to prayer, it says. Come. Do what Allah said. Come to salvation, it says. That is, find life. There is none greater than Allah. He is the owner of the worlds. La ilaha illallah. There is no god other than Him.

What more should Allah do for you? How else, putting you into a human body, clothing you with a second creation in the outward realm, what more was He going to do for you so that you prove in the outward realm what kind of person you are? Here too you deny; they, it says, here, it says, denied Me; in the world too, it says, they were astray; here they are even more astray, it says. What does this mean? I created you, I said I am your Lord, you denied Me, I sent you to a world where My essence is not seen, there too you denied, I came here, I said I am the Creator, you did not believe. I sent you to the world, you did not believe.

Here too you do not believe; here you are even more astray, it says. Why? He does not use his reason. Yes. Don't go too going too deep, do not cloud your minds. For the sake of Allah, the Fatiha. This much is enough for a person. Yes. To the one who understands, it says, a mosquito is a saz; to the one who does not, drum and zurna are too little.

If one has denied, if denial is in his nature, even if you play drum and zurna to him, even if you give him the universe as a gift, he will not come to faith. Because he has had his heart sealed by Allah. Allah has set a seal upon their hearts and upon their hearing, and over their sight is a veil, and for them is a great punishment. They, in Surah Al-A'raf, verse 172, are the ones who, when He said I am your Lord, denied, and on that denial had their hearts sealed; they veil their eyes against the truth, against the word of truth they stop up their ears.

These are people who remain subject to eternal wrong. Yes. Again, for the sake of Allah, the Fatiha.

A word, it ends later, doesn't it, I'm waiting a bit.