Talk of 4 April 2026

By the way, the questions, I suppose, it seems to me anyway. There are a lot, aren't there?

Yes, there have been some here since a while. "Hodja, I am in Turkey." Yes, this one.

Here, when it says leaving by accepting a loss. Hodja, what kind of loss is meant? What does it mean?

"May Allah raise your rank."

When we say loss, what do we mean?

Sometimes, to escape a calamity, a person takes from the money in his pocket (?) and gives it. For example, it says, there is no giving bribes, for example. There is no such thing in our religion. But if you can't escape the calamity, it says, if you can't get free of it, give it and get across. Free yourself at last. Finish it. You have no other way. Either you will kill, or you will die, or you will give this. Look, you will do one of these three. You can't kill. You can't die yourself either. What will you do? You will give and get across. You will escape this calamity.

For example, they are selling your house. It was under foreclosure. Through foreclosure they sell your 100-lira house for 40 liras. Go, it says, if you have no one to get money from, take the money from a moneylender. Take money with interest. Pay in the 40 liras for your house and come. Put your house up for sale at once. Don't pay the moneylender interest, thinking "I'll pay him 40 liras." Put your house up for sale. And sell it for its value. Pay the moneylender his little bit of money (?), you took it with interest, and the rest put in your pocket. Otherwise all of it was going. In this way Allah prevents your loss.

Indeed, He even keeps you from sinking into the mire. And here too, when you say, "Hodja, what kind of loss is meant by taking a loss and leaving," then I suppose this loss of yours is not a spiritual loss. So that you escape this spiritual loss and earn reward, those people too are in trouble. Sell your house and move away. That is why, what do our forefathers say? Before buying a house, choose your neighbour. Yes.

"In Al-Waqi'ah, verses 7, 8 and 9, those of the right and those of the left are mentioned.

We take these verses to mean those who are given their deeds from the right and from the left; that is how we understand them. If we are not mistaken, are the rightists and leftists in outward life also judged according to these verses? Or do the rightists and leftists in worldly life just remain an opinion? Also, are these views shaped by the covenant a person gave? Thank you. I kiss your hands. Good night," it says. In Surah Al-Waqi'ah, verse seven: "Wa kuntum azwajan thalathah," azwaj, all the azwaj, that is, people descending from one another, one single lineage. "Wa kuntum azwajan thalathah": all the azwaj are divided into three classes, it says.

Descending from one another, they were divided into three classes. This is a deep realm. But I will explain it.

In the realm of Lahut, Allah Almighty created our souls. He created our souls. When He said, "I am your Lord," they were divided there into three groups.

What does it say? "Wa kuntum azwajan thalathah": all the azwaj, three classes descending from one another. Descending from one another. Three classes. Why descending from one another? However many people were created there, in the realm of Lahut, the first human creation was the Prophet (peace be upon him); Allah Almighty gave the first soul to him. He gave of His spirit. Then from his soul He created the souls of the prophets. And from the souls of the prophets He created the souls of their peoples. The first human is the Prophet. The first human is not Adam. Spiritually, in the first creation, it is the Prophet.

So all humankind was three classes descending from one another. There, those of the left, that is, those who did not acknowledge Allah, who denied Him. Those of the right. "Wa ashabul mash'amati ma ashabul mash'amah." These are those of the right. "Wa ashabul maymanati ma ashabul maymanah." Those of the left. "Was-sabiqunas-sabiqun, ula'ikal muqarrabun, fi jannatin na'im," this third group, the group of the foremost: saints, prophets, martyrs, the group of martyrs.

Now, when it says those of the left, there are also those given their book in their left hand, but here it is not that. Here, people who do not acknowledge Allah, who deny Him, those of the left, given their book in the left hand, according to Surah Al-A'raf, verse 172, when they made the covenant with Allah Almighty, they again denied Allah while making the covenant, and so they had Allah seal their hearts, put a veil over their eyes, and stop up their ears. That is, they do not want to hear the word of truth. On their eyes there are veils that do not want to see the truth. And they had Allah Almighty seal their hearts.

Now these are leftists both in this world and in the hereafter, and by bearing witness to themselves as leftists in this world, through what they did, they are given their books on the left side in the hereafter.

Now, did it come together? Guest, guest. Yes. These are deeper places. To understand these places you have to live it, you have to know. But this is enough.

Guest, guest asks once more:

"Hodja, do the prayers that a mother and father make for their child change their children's destiny? I kiss your blessed hands, Hodja," it says. Destiny never changes. Put this in your mind: destiny does not change. "Then what use is the father's prayer?" you may ask yourself. However good you are, that is your destiny; so you will treat your father well, so that your father prays for you warmly because of that behaviour. So it is in your destiny, because you treat your father well. If there is evil in your destiny, if you betray your father too, your father curses you anyway. It is in your destiny.

While living your destiny, however you treat your mother or father, you receive that same treatment in return. "Hodja, I am very good, but my mother and father lead me to evil. What shall I do then?"

Then, if they show you something outside Allah's command, don't do it. Part from them in peace. Still, visit them from time to time, ask how they are, and try to do them good. Yes. Prophet Abraham, peace be upon him, too, when leaving his father, said to Azar: 'Upon you be upon you," and left. "I will pray to Allah for you," he said. A prophet's prayer does not go unanswered. Upon this Allah Almighty: "O Abraham, do not be among the ignorant. He is not of you," He says. You see. He is among those who deny. Those are the ones of the left. But Allah gives to a good one, to a prophet, a tyrant, to a tyrant, a scholar.

We are always being tested in this world.

That is why the Prophet (peace be upon him) says this: a father's prayer for his child is like the prayer of a prophet for his community, he says. Why does he say this? Is a prophet's prayer turned back? Like mercy mercies rain on him from the sky. So if that child treats that mother and father well in that way, if he guides the hearts of that mother and father then he is blessed with the prayer of the Prophet. The prayer of that mother and father is within that child's destiny. The child's rank rises in Allah's sight. That is why Allah Almighty says in the verse: when their old age is spent with you, do not even say "uff" to them.

Peace be be upon you. The glorious Quran is built on letters, true. Alif Lam Mim, Ta Ha, Ya Sin — we cannot know what they mean; they are the disjointed (muqatta'a) verses. Yes. When Surah An-Naml, verse 81, and Surah Ar-Rum, verse 53, are compared, they are identical, letter for letter, except for one letter. consist of the same letters. The word 'bihadi' in Ar-Rum 53 is mentioned in An-Naml 81 with a ya added at the end. What distinguishes these two verses in terms of meaning from each other? May Allah be pleased with you in advance," it says. What distinguishes these two verses in meaning? Now, you say "süt", milk, don't you?

Milk. Then when you add "-çü" it became "sütçü", milkman. Milk changed; this time it became a man, a milkman. In words, one letter changes the meaning. The meaning. One letter. Because it is built on letters. Let's see now. Surah Ar-Rum, verse 53.

Surah Ar-Rum. 402? 404? 402. 404. Yes.

53. 53. "Nor can you turn the blind away from their error and lead them to the right path. You can only make those hear who submit and believe in Our verses." This is Surah Ar-Rum, verse 53. Now, even if one letter is added at the end, and these two verses resemble each other, verse 53... Let's look at 81 in An-Naml, which verse it is. 389, yes. 389, so we opened it, here it is. Verse 81.

This one is Al-Qasas.

Its place.

We've come to Al-Qasas. (?) 377. Yes.

77. In Surah An-Naml, verse 81. An-Naml 81: "You cannot turn the blind from their error and bring them to the right path. You can only make those hear who believe in Our verses and submit." You can make them hear.

And in verse 53: "Nor can you turn the blind from their error and lead them to the right path. You can only make those hear who submit and believe in Our verses." can you make hear. Now, these two verses are the same, but there is one difference. Verse 53: "You can make those hear who are on the right path as Muslims."

Here there is a slight difference. Now in one of them: "Nor can you turn the blind from their error and lead them to the right path." In one of them there is error, that is, he has been stamped as a disbeliever. He has been stamped by denying Allah.

And in the other: "You cannot turn the blind from their error and bring them to the right path. You can only make those hear who believe in Our verses and submit." This time there is a plus here. Except those who submit, it says. That is, those who turn back while in that state are excepted. But here: "You cannot lead them to the right path; you can only make those hear who submit and believe in Our verses." In one there is error. And in one: "You cannot make the dead hear," it says. The dead. Now, who is dead? Who is astray? Here there is a distinction. The one astray is a person who has denied Allah.

That is, a person who will not come to the right path. Who are the dead? Not the dead in the grave. The living dead. Here too it means the dead. For example, earlier we said "süt", we said "sütçü", right? Now in the same verses different words appear here. Because one letter changes the meaning.

Whose hearts have not grown and flourished,

who don't want to hear the truth: they are the dead, the living dead.

One is in oppression, persisting in error, and the other is the living dead.

In the same error, but in ignorance, not knowing what they do, not believing in the truth: such people.

One acts more consciously and goes astray. More consciously. And the dead are one step below him, lighter, that is, people who don't understand. People who don't want the truth either. That is how much difference there is between the two.

Yes, now, if guest, guest 458, our member, is not satisfied, he can ask one more question. Whatever you ask about this. But here the distinction is clear. One consciously goes on astray, the other is on the wrong path but thinks he is right. That is, a person whose heart (?) with the nafs, who has nothing to do with Islam.

Yes, guest. The verses are the same, but different in meaning.

Peace be upon you, sir. And peace be upon you. "First of all, get well soon, sir. We are listening to this talk of yours. Thanks be to Allah. Are we, humbly, also one of your children?" "Are we one?" "Are we that ...?" "Are we this ...?" "Could we humbly be one of your children?" That is the meaning. "May Allah be pleased with you. I kiss your blessed hands," it says. Everyone. Every Muslim, the people who believe in Allah are my brothers.

We, as Muslims, Allah Almighty did not create another god for us. Since one single Allah, one single God, the Lord of the worlds, created us, we are all brothers. Where do we part from brotherhood? Allah Almighty separated them. We were divided into those of the left and those of the right. That's all. Non-Muslim, Muslim. A Muslim is a brother. But more precisely, believers are brothers of one another. Because a believer has no turning back. But a Muslim can also be a disbeliever, he can turn back.

Every Muslim who will pass on to the hereafter is our brother. Yes.

"Hodja, Peace be upon you. And upon you be peace. Giving someone hope and leaving them halfway, breaking a heart: is it really a sin? What is its burden of sin?" it says. Its burden of sin is great too. Now I will answer you from the verse: giving someone hope and leaving them on the way. That is, you gave your word and did not keep it. That is what this shows. First, who is as faithful to his word as Allah?

Abu Bakr as-Siddiq says to our Master the Messenger of Allah: how much of Allah character I have..." That is, in terms of faithfulness to my word, you lack either six or seven of that character, he says.

Now, you gave your word, and relying on your word the person in front of you took up the matter, then you left him on the way. You did this man two kinds of harm. One, you shook his trust in you. Two, you caused him financial loss. Or you caused him spiritual harm.

There is a burden of sin for this. As for breaking hearts: say sweet words to one another. Win each other's hearts. Strengthen (?) the chain of Islam. Carry one another. These are a Muslim's first duties. They will do good to one another. If you break his heart, Yunus Emre says this: even if you read the four books daily, if you broke a heart, what use is it, he says. The four books: the Quran. Even if you recite the whole Quran daily, if you broke that person's heart, what use is it. That's why we did not come to break hearts; we came to build hearts. How will you build hearts? By living Islam, by acting by Allah's commands. People who go outside of that are the wrongdoers themselves. If they go on that path and do not turn from wrongdoing, their situation is very bad.

(?)

says: Peace be upon you, sir, my question is page 24, Al-Baqarah, verse 165: is it describing that those in hell do not know Allah there?" it says. Let's see, let's see. Surah Al-Baqarah, verse 165. Al-Baqarah. 162, 165. This is a verse that has been interpreted wrongly.

What does it say? Let's read the wrong version. Some people take, besides Allah, others as gods equal to Allah, and and love them as they love Allah." Who are they? Idol worshippers.

"But the love of the believers for Allah is more intense and stronger." Because the believer is an intelligent person who uses his reason. And reason always leads a person to what is right. And the right path makes a person's feet firm. It strengthens them. That is, not treading the ground with pride and arrogance, but setting his feet firmly on the ground on Allah's path. That is, your faith is strong. It is the strongest. His reason confirms that there is no god but Allah. Yes.

"If only the wrongdoers had understood beforehand, when they saw the punishment, that all power belongs to Allah and that Allah's punishment is very severe," it says. Now there are many meanings here. It is not necessarily about hell.

Look, I'll explain that, but first let's read the correct one. "Among people are some who, besides Allah, besides Allah, associate created things as partners with Allah. They love them more than Allah. But the love of the believers for Allah is more intense and stronger. If only the wrongdoers, when they saw the punishment, understood that all power belongs to Allah and that Allah's punishment is very severe."

There are two meanings here. One: that destiny will not change. As one gave one's covenant in Surah Al-A'raf, verse 172, so it is. "If only they had known beforehand," He said; Allah Almighty (?) this point. If only they had known Me beforehand and not had their hearts sealed as deniers.

Since this will never change again, in hell too, in the same way, they will not acknowledge Me as God, as Creator; they will again wait for the Lord of their own imagination, He says.

If only they had known beforehand. What? If only they had known beforehand.

Let's make a comparison like this. Let's take faith to be a pear seed. This is faith. And let's call kufr a pumpkin seed. If only it had been a pear seed. If only it had been a pear seed instead of a pumpkin seed. If only he had known earlier, He said. If only he had been a believer.

And here too, since he cannot change his nature, Allah Almighty also says here that he remains in hell forever. Because it will never change again. The people of hell. There are other meanings here too. For example, in another verse He says: they are astray in this world. Here they are even more astray, He says.

Now, first you denied Allah. That is, in Surah Al-A'raf, verse 172, noble verse: when you made the covenant, you denied. And for this denial I sent you to an unseen world where My Essence is not visible. To the realm of this world. I wanted your faith in the unseen. Without seeing Me. You wanted your faith in the unseen. There too you did not use your reason, you were astray, He says. You could not recognize the one and absolute Ruler of the universe. And here you are even more astray, He says. I made a covenant with you; you did not acknowledge Me. I said go see in the world; you did not acknowledge Me.

And here you are even more astray. Off you go to hell, He says.

So it won't do to just read a verse and move on. You will go into depth.

Yes, is there another question? Let's see. Not here, not down there, let's look here. Someone, here also, "Sir," it says, "page 34, Surah Al-Baqarah, verse 224." I also think it's page 244. Let's look at that, what does it point to (?). 244, the verse. Yes. 34. "Do not make Allah, through your oaths, a target against keeping your word, being God-fearing and setting things right between people," it says.

"Allah is all-hearing and all-knowing in perfection," it says.

You cannot make a person Muslim by putting Me in between.

You can only invite to Islam: enjoining what is right. What is enjoining what is right? Explaining the truth. And while explaining the truth, don't put Allah in between. Because if you bring Allah into it, the burden of sin becomes greater. Why? This person has not (?) Allah anyway; this time perhaps he will treat Allah in some other way or curse, Allah forbid. You explain the truth. You cannot change his covenant.

In this way you will have done your duty. For example, some, to strengthen their word, say, "I swear by Allah." Why do you put Allah in between? Don't you have your own dignity? Aren't you a Muslim? Are you lying, that you prove your truthfulness by taking Allah as witness?

I never take my Lord as witness when I speak. I take my Lord's word as witness. Look how beautiful. His word as witness. I explain His word to him. He understood. He understood. He didn't understand. May Allah grant him well-being. No one can change anyone's destiny.

Yes. What does it say? Allah hears and knows perfectly, it says. That is, if you take Allah as witness — Allah is everywhere present and seeing. We are hearing and knowing, He says. There is not a single living being until the Day of Judgement whose deeds We don't know, according to the verse. In taking Allah as witness, to prove yourself to the person in front of you, you put Allah strongly behind you. You are already speaking Allah's word. If he believes you, he will believe anyway. If he doesn't believe, he won't believe anyway. Here you will strengthen your own character.

You won't lie. You will tell the truth. Yes, and which verse is there here? Page thirty-four, Al-Baqarah. No, sir, two hundred twenty-four is here. Where? Let's refresh from here then. Let's see.

Yes. Surah Al-A'raf, verse 53. 165 or not? 109.

Al-A'raf should be around there. What does this come to? This thing keeps coming here. Let me take this from here. Bring it here. Let me open this. Close it here. Al-A'raf 53. Al-A'raf 100.

Al-A'raf 54-53, yes. "But they await nothing but its interpretation." Let's read from one before. Interpretation (ta'wil) corrupts a person's heart. The more one interprets, one goes to Sufism, from Sufism to the Qadariyya, from the Qadariyya to the Mu'tazila, from the Mu'tazila to kufr.

No interpretation. "Indeed We brought them a Book which We explained with knowledge, as guidance and mercy for a people who believe," it says. "But they await nothing but its interpretation." Interpretation. "On the day its interpretation comes, the things it told of came there, come into the open, those who forgot it before will say: 'Truly the messengers of our Lord brought the truth. Now are there intercessors for us who would intercede for us? Is it possible for us to be sent back to the world so that we may do other than what we did?' They have truly wronged themselves, and the things they invented, the idols, will leave them and be lost," it says.

Its meaning is this. Those who deny Allah interpret the books, they interpret the letters. For example, these are not necessarily polytheists. Who else? There are also those among Muslims who interpret. Allah protect us. For example, the disjointed (muqatta'a) verses — only Allah knows their meaning, it says. For example, what do Alif, Lam, Mim, Ta Ha, Ya Sin mean? But only those with deviation in their hearts interpret these, it says. They give them a meaning, it says. Those with sickness in their hearts. In Surah Al Imran, verse seven, I think. Let's see. Let's read this too. Then let's continue.

156 Al-Baqarah, 247 Al-Baqarah. Al Imran 7. (?) Allah's Messenger, the Allah who sent down the Book, sent the Book down firmly, without any alteration. That is, by revelation. Without putting anything in between, He sent it directly to the Prophet's heart.

"It is He; a part of it..." "It is He who sent it down," it says. "Some of its verses are clear and definitive, as the foundations of the Quran." That is, this is the rule of the Quran. (?) rulings. Clear, made known to us: the fiqh, the verses of truth. These are them. (?) rulings. And some of its verses are ambiguous (mutashabih). That is, the disjointed (muqatta'a) verses.

"Those with doubts in their hearts, to stir up discord, give them meaning as they see fit and follow the interpretation of the ambiguous verses," it says. They interpret them. For example, a man says Alif Lam Mim would mean these three things. How do you know it means three things? Allah Almighty has called these the disjointed (muqatta'a) verses. Only those with sickness in their hearts "know" these. Yes. Interpretation. That is what He means by these. The question is there now.

Which one, was it this green one? "(?) why did He send someone to the world?" No, not this one.

Verse 53. Now here. Look what it says now. In 53 too:

"Its interpretation came,

on the day the things it told of come into the open, those who forgot it before will say: 'Truly the messengers of our Lord had brought the truth. Now are there intercessors for us who would intercede for us?'" They are showing regret. In fact they are not regretful. They are lying again. When they go to the realm of the hereafter, they interpreted away that the prophets spoke the truth. Through that interpretation they went to kufr. The recompense for kufr is hell. Now here they say: is there perhaps a return? If we did the right things, they say. If you regretted, would Allah leave you in hell?

Look what it says about them not truly regretting. Here, Surah As-Sajdah, verse 12. Four hundred, four hundred. As-Sajdah. In Surah As-Sajdah, verse 12: "If only you could see when the guilty hang their heads before their Lord, saying: 'Our Lord, we have seen and heard, now send us back to the world so that we may do good deeds; we now believe with certainty.'"

Now here, about the one who regrets like this, some poor Muslims say: "Is Allah unjust, why doesn't He send him back?" Well, nature does not change. Destiny does not change. In the beginning he denied Allah. In the world he denied too. When he goes to the hereafter, he lies. "Send me to the world, I will believe in You." He will do the same again. Because that is his nature. According to that nature, he played out here what he wanted. He cannot change his destiny. Gold: however much gold says "I am silver," it is gold. And however much copper says 'I am gold', it is copper. Their substances are the same.

Their essential substance made it copper. The other's composition made it gold. These are copper now. They will never become gold. That is, they will not change. They think they will deceive Allah with their words.

That is why Surah Al-A'raf, verse 53, also wants to remind us of this here: I gave you a lifetime. I sent you to a realm where My essence is not seen. I gave you a fine mind. I endowed you with all blessings. Now, if you rebel against Me here too, your regret will be of no use in the hereafter, He says. Use your reason. Here, know the truth, that there is no other god but Allah. If here again, just as (?), you turn your backs on the Truth, then in the hereafter, to Me, your regret if you confess it, you will have lied. Because you can no longer you cannot change your fate. You are there forever.

Yes. "Hodja, it is said that we came to the world for a test. If whether we are people of hell or not was determined in pre-eternity by the covenant, why were we sent to the world? Is there a chance for us to turn from the covenant in the world?" "Now here, tell me about people's denial, Hodja," it says. Tell me.

I will tell you. No matter how much people deny, I will tell.

Guest, you asked again above, that we were divided into three classes. He asked that, I suppose. Three classes. Those of the right, those of the left, the class of those brought near. Now, when we were created in the realm of Lahut, three classes of people, Allah Almighty, opposite them, says: I created you. Now I said I would tell why He has me say why people rebel and deny. Now I am saying it. Because they say Allah is not seen. Did you make a covenant with an Allah who is not seen? They say Allah is not seen. Although Allah describes Himself, don't you deny Allah? Now first we will do this part.

We will do the thing of this part. We will do its confirmation. What does Allah Almighty say about idols? Do they have a tongue that speaks, a hand that holds, an eye that sees, a foot that walks, what do they have, He says. You see, Allah is describing His essence here. Well then, We, He says, as the holy spirit, so that you enter Islam, into your heart, He says, your Lord sent down this Book with the holy spirit, He says. If you don't know who the holy spirit is, who Ruh al-Amin is, if you say Gabriel brought this Book, If you put Allah in Gabriel's place, of course you cannot understand this verse He takes us deep, deep, so that one can understand this.

Here, because He appeared there in human form, now we tell the secret of this place, because He appeared there in human form, Allah Almighty too, since no Allah Almighty as an attribute of Allah, He created this realm created this world where His Essence is not seen. Now He said: believe in the unseen. Here you cannot see Allah, you cannot see and encompass Him. But He sees and encompasses the whole universe. That is why (?) Surah Ta Ha, verse 134, now confirms what I have said. What does it say? "If We had punished them," that is the disbelievers, "before the Quran, you..." What does "before the Quran" mean?

Before sending people into the world, first We made a covenant with you. I know that you are for hell and you are for paradise. If I had thrown you into hell, you would have said this, He says. Put that here. Let me read it. Sir. You would have said this, He says: "If You had sent us prophets and books, we would not have fallen into this (?)." Now look. Allah Almighty: there, when you saw Me, you could not believe in Me. Now come on, He says. Now I sent you to a place where I am not seen. I clothed you in flesh and bone. In Surah Al-Mu'minun, verse fourteen: We created you as spirit, self and life.

(?) it says. We put you into human form in a second creation. We sent you to a visible realm. Did you think you would die without proving what kind of person you are? What more should He say? How else should He say it with verses? Look, still the 130s. Had We, before the Quran, with a punishment destroyed them, they would surely have said this: 'Our Lord, if only You had sent us a messenger, so that before falling into this disgrace and (?) we could have followed Your verses.'" To be able to know the meaning of these verses, first you must come to the state of knowledge of certainty. In the state of knowledge of certainty, you will be honoured with Allah Almighty's knowledge.

He will give you the wisdom of this knowledge. Wisdom means: what does this verse prove? This verse proves the realm of Lahut. It proves why you came into the world.

Here you are in a test. Did you think you would die without proving what kind of person you are? What does He say?

Yes. Is it time? There are 15 minutes left.

No one can turn back from the covenant, destiny does not change. That's why, since we came into this world to prove what kind of person we are, neither does your destiny change, nor can one change it, nor can you put yourself outside of destiny. That's why (?) the covenant, (?), since you don't know the unseen of Allah, because you do not know what kind of covenant you gave hold tightly to Allah's commands; without stepping outside of what our Lord said, without denying the verses, without throwing out verses where you know or don't know. And if, saying "Allah said so" when Allah did not say it, you slander Allah and twist the verses, Allah Almighty says, you prepare your place in the punishment in the hereafter, He says.

Therefore may Allah grant us all good guidance. May our Lord not let our feet stray from the straight path. Yes. Guest four (?): "By Allah, Hodja, although you don't know Arabic, the way you open up the verses, those who call themselves scholars, who know Arabic, couldn't open them like this, I think. I don't know Arabic well, I don't, but from what I researched, the 'bihadi' in 81 refers to the future, that is, it expresses that they will continue their error in the future, they say. While in the word 'bihadi' in Ar-Rum 53, without the ya, they say that they are not permanent in their error, that, as you said, they are spiritually dead and later will put themselves right.

I kiss your precious hands," it says. "We are in need of your prayers, regards, Hodja," it says. Yes.

Guest, guest also says mashallah.

We open up the verses with their wisdom. Wisdom is the verses fitting with one another. No verse will contradict any other verse. And the (?) seen, most of the verses, my Lord, raising me... I don't know Arabic. I have not memorised the Quran. But I read the Quran. I have not memorised it. I don't know Arabic either. And I have no outward knowledge at all. I was raised by my Lord Himself, and my teacher is my Lord. So ask whatever you want. We don't explain (?). We explain by confirming verses with verses. Yes.

We even say this: Search the books of the old, of the great scholars. Whatever you want, ask the deepest question. No one will tell you this, because they can't answer it. Ask whatever you want, about verses, about politics. I don't understand politics; I do understand it, but I don't talk about it, because the Quran is a fine politics too. That's how it is.

Yes. Guest 458, our good child. I am 88 years old. Even if I say my child, you are probably not that old. I probably have children older than you. Don't take offence. In this way you can compare verses with verses. You can ask about any verse you want. Ask however you like. Yes. Let me look, is there another question? No. Let's see, we have no other question. Let us end our lesson here this evening. The evening prayer, we haven't prayed, have we? If you allow us the evening prayer, our prayer our prayer. Stay well, may Allah keep you. For Allah's sake, Al-Fatiha.

Yes.

Let me pull that text. No pulling.

From here.