Talk of 18 July 2026

There is talk going around that reading it in Latin letters is haram. We don't know how to read Arabic.

Should we not read it then? We too learned the surahs we know so far from their Turkish spelling.

In that case, are the acts of worship we have done so far not accepted? Have the prayers we performed been wasted? Please, with your blessing, answer me with your verses, he says.

Reading the Quran in Turkish letters is not haram. Haram is knowingly consuming something else that is forbidden.

Allah Almighty has listed the forbidden things.

Carrion and shed blood are haram. Alcohol is haram.

Money earned in forbidden ways is haram.

Out of your faith, since you don't know the Arabic of the Quran, you read it in Turkish.

Only, a Quran written in Turkish does not make a khatm. Why does it not make a khatm? It works from the Arabic, so why not from the Turkish? Because the texts written as the Turkish equivalent of the Quran were written according to Zionist thinking. So they are not the true verses of the Quran.

That is why it does not make a khatm. Even if until now you read from the Turkish of the Quran, if you read and learned, if you learned from the Turkish of the Quran, Allah Almighty has given you a faith by which you can tell right from wrong. But the human mind can take what is wrong for right. For example, it says: Allah does not guide the people who are disbelievers. Now, the original of the Quran's meaning is not like this. Now, out of your faith, you say: yes, the disbelievers go without faith. But are there none among the disbelievers who become Muslim? Is Allah's word not marred here? Is Allah's justice not diminished?

Are they not making Allah out to be a liar? Now here the scholar tells these apart. You act according to the verse that deeds depend on intentions, and Allah forgives you in this way. But once you have learned this, you must not do it. Because Allah Almighty says in a verse as follows: Whoever says Allah said so, while He did not say it, let him prepare his place in the Fire, it says. Now, although Allah did not say it, as in the example I just gave, if a person hears this and still goes back to the old way, gives his mind to superstition and judges by it, then, though Allah did not say it, you have invented a new religion.

With a new religion you have attributed qualities to Allah. In that case, with Allah Almighty, the place of such people is Hell. You may take the crooked for straight. There is no harm in that. But if, after learning, you carry on with the crooked and leave the straight, then you fall into sin.

Yes. A guest, a guest.

That's how it is. If there is anything you didn't understand, ask. Here too Ömer misafir says: Sir, my sister made two vows, if my son gets married and sets up a home, and that happened. My brother-in-law says: so many people are hungry in Africa, if she sent the money there and they slaughtered it in our name, would that be all right? Or if the Red Crescent slaughtered it for the people there in our name, he says. Would you ask? they said. I respectfully kiss your hands, he says. May Allah be pleased with you in advance. Ömer misafir. The second thing you said is good. The first one, you see how they are.

There is no trust left in them. They do anything for money. They exploit people's consciences. But if you give it to the Red Crescent, if you give it with a condition and they accept it with that condition, they will slaughter it and feed the people there. That is very good. But Allah Almighty also says in a verse: start first with those closest to you. If there is a person in need close to you, you cannot leave him and send it to Africa. You don't know. There is no one near you. Some people live in very nice places. There are no needy people near them. They don't know anyone like that either. This is for them. They give it to the Red Crescent, to AFAD.

These are the state's, fine institutions, sir. They deliver it to the people. Yes. Ömer misafir. If anyone else has a question, let them ask.

These have been done. Done. There is this part, isn't there? No, there is nothing more from Ömer misafir, I suppose. No. Yes. Do you have any questions? Who will ask? Shall I ask? Yes.

Pass it over here. Let me read you, for example, a verse that has been wrongly interpreted. Look, they opened a place here. Let's see where they opened it. Sir, in Surah Al-An'am, 144. verse 154. Two of camels and two of cattle He created. Say: Has He forbidden the males, or the young carried in the wombs of the two females? Or were you witnesses when Allah charged you, enjoined you this? Who is more unjust than those who invent lies against Allah to lead people astray without knowledge? Indeed Allah does not guide the unjust people, it says. Now, if you read this part in Turkish, here there is a word that attributes a quality to Allah.

Now, when you read it like this, you say you have done a khatm. Allah does not say such a thing. How does He not say it? Look what it says at the very end. Allah does not guide the unjust people. Among the unjust, are there none who repent and turn back? Plenty. Plenty, plenty, among the unjust. What does it say? Those who persist among the unjust cannot attain Allah's guidance. Otherwise Allah calls everyone to Himself. But there are two wills: the universal will and the partial will. The universal will is Allah Almighty's, the partial will is in man. With his own will, man will bear witness before Allah Almighty to what he did in this world.

He will testify, with what he did.

When man was in the hereafter realm, in the realm of souls,

in Surah Al-A'raf, verse 172, where he made the covenant with Allah Almighty, he had his destiny written there. Whatever this place is, its script was written there. We call this destiny. Coming here, we don't know what we wished for in our heads. But our Lord placed the characters in us, and when the time comes we have desires and wishes. And Allah Almighty, according to our desires and wishes, is constantly creating. And when we carry out those created events, it is within our desires and wishes. We earn reward and sin. That is, in the verse where He says I will record an atom's weight of good and an atom's weight of evil, proves this point.

So even if he is unjust, when a person repents, until the soul reaches the throat, Allah Almighty's door is open through His attribute At-Tawwab. Repentance is until the soul reaches the throat. When the soul reaches the throat, once that door of repentance closes, the hereafter and what you did in the world are shown to you, and after that your repentance is not accepted. Then it is too late. Yes. That is why there is no khatm in Turkish with verses read wrongly like this.

Again, in Surah Al-An'am, verse 151, there is an error. Say: Come, let me recite what your Lord has forbidden you. Do not associate anything with Him. Be good to your parents. Do not kill your children for fear of poverty. We provide for you and for them. Do not go near indecencies, open or hidden. And do not take a life, which Allah has made sacred, except by right. These are what Allah has commanded you. See, up to here it is correct. Now what does it say? Perhaps you will reflect and understand, it says. You cannot attribute the attribute 'perhaps' to Allah Almighty. The word 'perhaps' implies Allah tests people without knowing what they will do, you know, as they say Allah tests people.

When He tests, 'perhaps', as if Allah doesn't know, and by what people do He will value them. He will rank them. Of course, about this word 'perhaps', there is a verse like this. If you ask, Hodja, is there a verse: there is not a single living being until the Day of Judgment whose doings Allah Almighty does not know. Yes. That is why with these translations a person cannot do a khatm. This is not called a khatm. And Zionism attributes qualities to Allah Almighty, lowers Him to the human level, removes 'la ghayba illallah', only Allah knows the unseen, makes Him speak like a human, lowering Him to the human level, and attributes qualities to Allah. These are words written according to Zionism.

Yes. So what should it be there, that is these are what Allah has commanded you, 'so that', you will say: next to the word la'alla, 'so that'. What does this mean? So that those who will turn to the Truth reflect and understand. Those who will turn to the Truth, because Allah our Lord knows who among them will turn to the Truth. The word la'alla has many meanings. It also means 'perhaps'. 'In such a way', 'so', 'so that'. This 'so that' proves Allah Almighty is free of any deficient attribute. But the other words attribute qualities to Allah. Yes.

And in the place we nicely opened come the questions our child asked. Yes. Let's see, is there a new question?

Sir, I understood that Allah is constantly creating the events we will live in our destinies. Of course, not only yours, but all the worlds, all people, every moment, Allah Almighty is creating every moment. Every moment. Our minds cannot grasp His greatness. If you want to fit Him into your mind, whatever your mind's capacity, you would evaporate with that mind. I understood that Allah is constantly creating our destinies, what we live, and events. Did I understand right? Allah has programmed all these worlds. I know He will create nothing new until the Day of Judgment. That is also correct. Then how is this constant creating?

I kiss your blessed hands. He makes the events of the created things repeat according to the person's wish. For example, you will say: I will live so many years. You walk under something. Suddenly you see a block falls on your head and you die. Or you say: I will build a house. If building a house is in your destiny. With the money you saved in proportion to that hope, that wish, or with the plans you have made, as you go on your way bit by bit, when you buy those materials, who created them? Allah Almighty created them. Its iron, its cement, this and that, all the odds and ends, the food, the drink, whatever you will buy, since He knows what you will do, all of it, from the vegetables He calls 'in the state of creating' to all His creatures, He knows what you will do and make. So when He speaks to you of the state of creating, it is not necessarily creating anew. With what He has created, He sets the materials within your program before you.

And those materials appear there. You take them. If building is in your destiny, you build. If it isn't, you suffer a loss. So He is partner in the loss and the gain. Because without knowing it... la ghayba illallah, only Allah knows the unseen. You wished it. If it was in your destiny, it would happen. It wasn't in your destiny, it didn't happen. That too is a loss. He also knows what you will do. Constant creating is like this. Otherwise Allah Almighty is not creating anything new. From what He has created, He sets before you the events He programmed for you. This is constant creating. Refreshing the program.

Setting it before you. Yes.

Well, can those who can't read Arabic letters do a khatm by reading the Arabic in Latin letters? We have already covered this. For example, by reading verses written in our letters like this: Elhamdülillahirrahmanirrahim. Well, in this Surah Al-An'am written in Latin letters, which we said is open in front of us now, the equivalent of verse 151 It is written in Latin letters. What does it do? The word la'alla. What is its equivalent? I listed them a moment ago. It can be 'in such a way', 'so', 'so that', or 'perhaps'. But if you don't render it properly, you attribute qualities to Allah. If you answer that this verse means that, from a wrong word, then you fall into sin. Now, the meaning of the verse, look, what does it say at the end?

La'allakum ta'qilun. Now here this word la'allakum is rendered 'perhaps'. Well, now you have attributed a quality to Allah here. Allah does not use the word 'perhaps'. Well, now with Latin letters you go and say Elhamdülillahi Rabbil Alemin. You said it. You said: praise be to the Lord of the worlds. You write it in Latin letters. It was written in Latin letters, but when you read its meaning, what are you doing here? In Arabic. When you translate it into Turkish, I say: whenever you read it in Latin letters, you read it wrongly. And when you write Elhamdülillahi Rabbil Alemin there, did you write it right?

Or did you write it crooked? In this book and that book the letter H is different. If there is a dot above the letter, the H is different. Here, now how will you write the H? You wrote H. How will you write the H?

For example, it says 'helak'. Written with H. With H. Helak. To destroy. 'Halak', to create. Go ahead. Write this in Turkish now. If you can.

The Arabic letter is one thing. The Turkish pronunciation is another.

Then I completed the Quran in Latin letters too, you say. In Latin letters you don't own the Quran either. Because you read it wrongly.

Even when reading Arabic letters, reading Arabic, if you read a letter in a way that changes the meaning, there too you make a mistake. You haven't recited the verse. Do you know these things too?

The Quran cannot be read in Latin letters either.

For example, the 'ayn', while reading Al-Fatiha, he reads the 'ayn' as 'iyi'.

'Ayn', the A sound that comes from the throat, the 'ayn' comes from the throat. There is a dot above it. That is 'ghayn'. Look, you can't call it 'iyi', nor 'kayın'. Ghayn.

That is why the Quran cannot be read from Latin letters either. But I'm not telling you not to read. Deeds depend on intentions. You read. At least you will have read something. So don't stay idle. If your faith is reading the Quran for Allah, Allah accepts your deed. But you can't say: I read the original. The original is here. Like this.

Now when reading Al-Fatiha: Elhamdülillahi Rabbil Alemin, Errahman Er- Rahim, Maliki yawmiddin, iyyaka na'budu wa iyyaka nasta'in he pronounces it 'iyi'. It isn't 'iyi', it's 'ayn'. (?) the same, look The 'ayn' comes from the throat, from here, it isn't 'iyi'. Most hodjas say 'iyi, iyi' when they recite. Let's see, is there another question? On page 552, would you open verse 4, he says. Let's open it and see. 499, 552, he says, right? Yes. Yes.

Here, page 552, Surah Al-Jumu'ah, verse 4. This is the bounty of Allah; He gives it to whom He wills. Allah is the possessor of great bounty, it says. Now here, when it says He gives it to whom He wills, it makes a distinction among people here. Then if you read this verse right from here, you can't understand to whom He gives it as He wills. What will you do? You will take one verse above, which subject Allah Almighty spoke about. Now: He has sent the Prophet also to others of the believers who have not yet joined them. He is the Almighty, the Wise. This is the bounty of Allah; He gives it to whom He wills, it says. Now, Allah Almighty has no willing over people.

But the willing here is right.

Now if people don't know the verses, any willing seems fine. When I say Allah has no opinion over people, I mean He has no willing. If there is willing, it means He chose among people. Allah chooses no one.

Here, look now, there is the first creation of the prophets. This is Allah's willing. Just as He intended, He willed, He created the Prophet, He said: I will create a human. And this willing, there is no intention, because there are no humans. He is just creating. Then He made a program: I will create so many people, I will send prophets to so many people. Let Me create these prophets first, He says. What does He do? From the soul of the Prophet, according to one narration, He creates 124,000 prophets. Note how the prophets are created from one another. From the soul of the Prophet He creates the prophets one by one, separately.

These are the first created, in the soul of the Prophet. And every prophet says: I am the first of Islam. And Allah Almighty says in a verse: you were at first one single community. Come together, we are all from the soul of the Prophet, therefore. One single community. Now if you don't know the verses, you get confused. Here you place the willing on man, and then you say Allah's willing here is wrong as well. This is Allah's willing. He created the prophets. From the souls of the prophets He created the souls of their peoples. Whichever prophet will go to whichever people, there is no choosing here.

This is an event within the program of creation.

If you don't know these things, you give meanings at random according to your own mind. Yes. What does it say now in the fourth verse? This is the bounty of Allah, it says. To whom? A bounty to us. We sent people prophets and books to light their way, and brought them out of darkness into light. This is the bounty to people, it says. The prophets. The scholars. But not scholars by the mind, by this and that.

Scholars are those who let the true verses speak through verses. Well, people can be scholars in other fields. In chemistry, physics, metaphysics, mathematics. Yes. People can have deep knowledge of those. But in the Quran, a scholar is one who lets verses speak through verses. Yes.

Anything else? Nothing else, sir. Can we open Surah An-Nisa, verse 103, sir? Surah An-Nisa, 103. Yes, sir. Which? 94. Let's see.

Fourth.

Page ninety-four. Ninety-seven, ninety-fourth. Which one? What about the hundred-and-second question?

Let me look.

When you have finished the prayer, standing, sitting and lying on your sides, always remember Allah.

When you are secure, establish the prayer properly. For the prayer is an obligation on the believers at fixed times, it says. This is correct. When you have finished the prayer, standing, sitting... this verse, this part, what did they say to deny it? They said the tasbihat are bid'ah. The tasbihat are not bid'ah. It is Allah's own command. I'm not saying it, my Lord says it. When the prayer is over, standing and lying on your sides, remember Allah, it says. When the prayer is over, the Prophet (peace be upon him) had Allah remembered, and Allah's greatness, His majesty, and, let me tell you, gratitude for the sustenance Allah gives, if one says them thirty-three, thirty-three, thirty-three times, it makes the remembrance of the ninety-nine names.

Thus this verse of Allah comes to be fulfilled. At least you will have remembered this after the prayer. You will have fulfilled Allah's verse. Yes. May Allah be pleased with you.

If you have questions, ask. Whatever you like. Ask about fiqh, about creed, about kalam, about hadith, about spiritual states. Ask whatever you like. Nobody will tell you like this: ask me. Let us answer with verses.

There is one. Surah Al-Jumu'ah is page 552. Didn't we read that? Let's see. What are the questions?

Bayramıya says: as-salamu alaykum, sir, blessed hands, my respects, may your blessings be many. I had one more question. In Surah At-Tahrim, page 560, the prophets' wives, no prophet tries to save her, in verses 10 and 11, I couldn't understand the ending. Surah At-Tahrim, 560. The prophets' wives, no prophet tries to save her. Let's see, it may be written wrongly here, I may have misunderstood. Let's look at the verse. 560, page. 551, 557, 561, Surah At-Tahrim. Surah. Surah Al-Mulk. From 561 there is Surah Al-Mulk. Not on 560.

Surah At-Tahrim, 10-11. For those who disbelieve, Allah with the wife of Noah... This isn't Noah's wife, it's Lot's wife. He gave Lot's wife as an example. These two, while married to two righteous servants of Ours, betrayed them. Their husbands could not avert anything from Allah from them. It was said to them: enter the Fire along with those who enter. Here they are the wives of two prophets. the wife of Lot, those who came to Lot who came to Lot.

Among this people, sunk in the vice of homosexuality, doing what even animals don't, lower than animals, as He calls them, people. No need to call them human. But Allah created them as humans, so He says to them as well: They are like four-legged beasts roaming the earth. Even more astray than them. These are the creatures who do what even the animal He calls less astray does not do. His wife informs the people. Noah's wife too, likewise. Sir, they did not believe. They did not believe in Allah. So they were destroyed.

Now, their husbands could not avert anything from Allah from them. Even if you are a prophet, no one can save anyone. Even if you are a prophet. Why can't he save them? Because Surah Al-A'raf, verse 172, you should know very well. There, the people who made the covenant with Allah Almighty, by their own will, whatever they wished from Allah Almighty, Allah Almighty wrought that wish into them as characters, just as it was. So what a person gave there, the trait he felt, the event he wanted to do, he lives in the world within the same characters, within the wishes he felt, his own desires and wishes.

That is the essence of his destiny. He cannot go outside it. If he were next to a mindset outside it, he would fall into a crisis. That is why here their husbands could not avert anything from Allah from them, even though they were prophets. Now another verse comes into play here. In the hereafter, Allah Almighty says in a verse: For people from whom We have lifted Our mercy, even a prophet's intercession will not reach them. In that case, the verse comes into play. There they are without anyone and alone, it says. Yes. Without anyone and alone. Because Allah too has now abandoned them.

That is the verse. It was said: enter the Fire along with those who enter. This ending reads as if it has already happened. This is a wrongly rendered verse. Come, the Fire before them, and you too enter, it will be said. Not 'it was said', Hell has not been set up yet. It has, Hell exists, but people are not there yet. Even Pharaoh is still in a torment, but the severity of the torment, it says, is in the hereafter. Then, after being called to account, he will enter Hell. Rather, 'now enter the Fire', it will be said. The reckoning hasn't happened yet. Here when it says 'it was said', it means as if Hell is in operation, their reckoning is done and they have entered Hell. Yes. Look, once 'it was said'. Elsewhere here, what does it say? You too enter, it was said, it says. Come, enter, it will be said. When he enters there.

When he goes there. Here: enter the Fire along with those who enter, it will be said. Because he hasn't entered yet. Here they say 'it was said'. But it will say 'it will be said'. One word missing. Here they have attributed qualities to Allah Almighty all along. They have always made a mess of it. Yes.

There is eleven as well, eleven. And for the believers Allah gave the wife of Pharaoh as an example. Who is Pharaoh's wife? Our mother Asiya. What did she say? O Allah, do not make me his, do not show me to him, she said. In the same palace he could not see our mother Asiya. Yes. And for the believers Allah gave the wife of Pharaoh as an example. She said: My Lord, build me a house near You in Paradise. Save me from Pharaoh and his deeds, and save me from the unjust people, she had said.

So that women are not only a network of betrayal, and that the words of righteous women rise, sir, in the sight of Allah, how beautifully Allah Almighty describes it here. Men attain in forty days, women in a week.

Because woman was created half; if she gives her heart to Allah, she rises faster.

They say not forty days but forty years. Because prophethood came to the Prophet at forty too. At the age of forty.

Here there are, mashallah, thirty-five or forty listeners. Does none of you have a question? Go on. 577, the fourth verse. 577, the fourth verse. 577, the fourth verse. Yes. Indeed We have prepared for the disbelievers chains, iron collars and a blazing fire. Correct. So now when we say Hell, it doesn't necessarily mean burning in a fire. For example, there are places such that in the bathhouse there are heated center stones, in the old bathhouses. People used to lie there, hot and hot, to sweat. Old bathhouses. On center stones like those they will be tied with chains and struck with iron whips. That is what it says.

Look. Indeed We have prepared for the disbelievers chains, iron collars and a blazing fire. Here it lists what will be done to them. They will be bound to it with iron collars. Along with iron chains they will be struck with iron whips.

From verse 2 if we read from verse on: The truth is that We created man from a mixed drop, from the man and woman, and to make him a witness to himself of what kind of person he is, We made him hearing and seeing, to be tested, it says. Now here, if you had no knowledge of the Quran, you would say man was created from flesh and bone. Whereas this creation from flesh and bone, in Surah Al-Mu'minun, verse 14, Allah Almighty made the ruh, the nafs and the life clothe themselves in flesh and bone and so gave them their outward appearance. I created you in a second creation, He says. The first creation is the ruh, the nafs and the life.

The second creation, Surah Al-Mu'minun: coming into the world, to prove what kind of person we are, we clothed ourselves in flesh and bone. As Yunus says: I clothed myself in flesh and bone and appeared as Yunus. Here we are being tested by the deeds we do. We give you life twice and death twice, He says. The first life is in the body, here; the first death is also in the body, here. The second life is in the hereafter, in the body, there. And then, when we are raised there: when you come before Me with a driver, He says. Who is the driver? The ruh. Whom does it drive? The body. Allah will close the body's mouth, bind its feet, make its hands speak. And the ruh will say... they are separate, but when they come face to face, it says, when the ruh and the body come face to face, Allah Almighty... the ruh will say to the body: Why do you speak against me? And the body will say: The One who makes me speak, Allah makes me speak.

After the testimony is over, the body will die a second time. And to the ruh He says: You will taste no pain of death other than the first. What does this mean? It means our origin is the ruh, the nafs and the life. And we will return to our origin in the hereafter. There is no entering a body again. Yes. Do you have questions? There is no bridge called the Sirat bridge. You look it up from there. There is no bridge called the Sirat bridge. These are words people made up themselves. Now for the sacrifice we choose a big one, for faith's sake. But they say: let it carry us quickly over the Sirat, over the Sirat bridge quickly. Well, if with this world of fantasy, with superstition, you say you'll cross the Sirat bridge quickly... They will ride on this animal, it will carry them quickly over the Sirat bridge, they say. Well, where did you hide this verse?

The meat and the lives of the sacrifices you slaughter reach as far as the Ancient House, it says. Your deeds reach Allah, it says. You will go to the Sirat bridge. Where is the Ancient House? The Kaaba, Baytullah. It reaches as far as there, it says. The meals you fed the poor and needy there, that is the Sirat. If you don't know the verses, you get confused.

If one more has come, let's see. Sir, in Surah Al-Ahqaf, verse 15, while another subject is being explained, again the age of 40 is mentioned. Is there a wisdom in this age of 40? Does a person reach mental maturity at the age of 40? Now let's read Surah Al-Ahqaf, verse 15. Which page? 503. Let's look at 503. 503.

542.

510.

560.

Surah Al-Ahqaf, which verse did he say? Verse 15. We have enjoined on man kindness to his parents. His mother carried him with hardship and gave birth to him with hardship. His carrying and his weaning take thirty months. Correct. When the child is born, for 22 months, 21 months, his mother must nurse him. If the mother has no milk, she must find him a wet nurse. What is the reason for this? So the child grows up strong. In the mother's milk there is medicine. Mother's milk is medicine. There is immunity against germs. That child builds immunity against those germs, and the immune system develops in the person.

So a child who as a baby has no immunity to any germ gets sick very quickly. Notice, some mothers raise their children on other milk. They don't give their own milk. Very rare people, sir. And those children get sick all the time. Because they have no immunity. Mother's milk gives that child immunity. That is why, look how beautifully Allah Almighty says it here. Look. His carrying, it says. It takes thirty months, it says. Nine months and ten days in the womb for boys, nine months for girls. Weaning at twenty-one months, what does that make? 30 months. Yes. Finally, when he reaches his full strength and reaches 40, he says: My Lord, enable me to be grateful for the favor You gave me and my parents, and to do good deeds that please You.

Now, if Allah Almighty says 40 is a person's strongest age, it is the strongest age. Because only Allah, who created our bodies, knows when it reaches a certain consistency and its full strength. And our Lord tells us. Right at the moment of full strength, Allah Almighty gave the Prophet the good news of prophethood as well.

The prophets attained the rank of prophethood at around 40. Except Abraham. He was a hanif from childhood. That is, one who worships no other being. Yes.

In what I said here, you may forgive a remark like this. Did the other prophets worship others as children? No. They too, that faith, they too knew from childhood that there is no god but Allah. The prophets. If you ask how I know, by Allah, I know it from myself. I was a child, about three or four years old. In fact I was four, and I used to say this: Let Azrael come for my soul, how will he take it, I used to say. I won't give my soul to anyone but Allah, I used to say. What a little child I was. Yes. So if I said this, the prophets think far more beautifully. Yes. Let's see what else it says here in verse 15.

And enable me to do good deeds that please You.

Make goodness continue for me and for my offspring. I have turned to You, and surely I am one of the Muslims. Now these are the words of a prophet. His saying: I have turned to You. Because it is Allah who gives a part, a part of His spirit, when man did not exist. He created man as a part of His own Self.

Because He gave a part of His spirit to Adam. From Adam's spirit these people came into being. First, that is, when coming outwardly into these worlds. In everything in our existence, Allah is the one who created us, Allah feeds us and gives us drink, Allah created these worlds. If a person does not surrender himself to the one who brought him from nothing into existence, that person is ungrateful. That is an ungrateful person.

Now, can you deny your father? Especially if he were rich, ooh, especially a king, ooh, a king's son. Well, you are a person created by the Owner of the worlds, to whom He gave a part of His Self, created honored above the worlds. How can you not surrender to Him? How can you not love Him? How can you deny Him? You disregard the blessings He gave. You say: they're mine.

If you asked me, if you said: Hodja, how do you think about Allah? Very simple.

A slave has no desire or wish of his own. He does whatever his master says. That is how I have surrendered. Like a slave. Yes.

Is there another verse? Would you open the whole of Surah Ad-Duha, he says. Would you open the whole of Surah Ad-Duha, he says. Here. Okay. By the morning brightness, it says. Now Allah Almighty swears by many times.

He swears by the time ('asr). He swears by Himself. He swears by the morning brightness. What do these mean? Proof that there is no other god than Allah who created these worlds. It's not that worship done in the morning brightness is superior to worship done at other times or anything like that. That is, Allah Almighty swearing by His creations, by what He created, is swearing by Himself. Because He is the Creator, and since there is no other creator but Him, He swears by Himself. And by the night when it grows still; it is Allah who created the night and the day. The earth turning on its own axis around the sun in 24 hours makes night and day. 'Still' means the rest of the body, a time when it lies down and sleeps, it says. Your Lord has not forsaken you, nor is He displeased with you, He says to the Prophet. He had a wish.

But he did not find what he wished for. He kept looking around. He kept looking at the sky too. He must have abandoned me, he said. This lasted about a month. After a month Allah Almighty revealed this verse to him. By these, it says, by the morning brightness, by the night, your Lord has not forsaken you, nor is He displeased with you, it says. He was wondering: has my Lord become displeased with me?

Truly, for you the hereafter is better than this world, it says. Now here, its saying 'for you' only, in my view, refers to a single person. Only the Prophet. Whereas if it said truly the hereafter is better than the world, it would have to make known that all His creations are under Allah Almighty's mercy and that His mercy rains on the whole universe at every moment. Here. Now: My mercy has surpassed My wrath. There is that word. That is why here, when it says 'you', it refers only to the Messenger of Allah. it becomes. Here there is a deficiency. Very soon your Lord will give you and you will be pleased, it says.

This is the station of intercession. Allah Almighty will give the prophets the right of intercession. He will also give Allah's friends, His saintly servants, the right of intercession, for 7 up to 70 people. These, in response to this verse of Allah Almighty, the people: neither a stain nor a sorrow will cover their faces, it says. Now why does it mention a stain? We are human, we are not free of error. Knowingly, unknowingly, or even knowingly and then unable to find them again, with people our rights are with them and their rights are with us. When he goes there, because of his right that is with us, he complains to Allah Almighty.

That too is a stain on him. So when it says a stain and a sorrow will cover their faces, Allah Almighty will give to the person whose right it is until he is pleased with him. And sorrow: if his mother and father are going to Hell, yes, Muslim but sinful. Later they will come out. For example, He gives them the right of intercession. No sorrow covers them either. Take them too, I gave them for your sake, He says. Allah Almighty says: I sent one percent of My mercy to the world. Ninety-nine percent I kept for My servants, He says. That is among them.

Did He not find you an orphan and shelter you, it says. Abdullah, his father, sir, when he went to Medina to Medina, died in Medina. Here Allah Almighty raised him without a father. That is, protecting the Messenger of Allah.

Did He not find you lost and guide you, it says. In some events, before prophethood had come, even as a child they called him Muhammad al-Amin. In some events he was at a loss. Allah Almighty, by inspiration, even before prophethood came, would show him the way. They would bring some disputes to the Prophet for him to judge. In those disputes, too, he would be at a loss about some matters, how to judge. What would he decide? Allah Almighty would let him know by inspiration. And everything he said came true. Because Allah, la ghayba illallah, knows the future. He knows what will happen until the Day of Judgment.

When He let him know by inspiration, he would give the verdict, and tell the one in the right from the one in the wrong very well. That is why he was given the name Muhammad al-Amin. Yes.

Did He not find you poor and make you rich, it says. Now the Prophet had nothing to do with wealth. Ask, He said, let Me turn these mountains into gold for you. Yes.

But here the outward meaning is the wealth of Khadijah. The wealth of our mother Khadijah. She was very rich. When the exile began in Mecca, Khadijah gave her wealth away to the poor and needy. Her fortune. And she received the name Khadijah al-Kubra.

Yes.

Then do not oppress the orphan, it says. Why not oppress the orphan? Allah Almighty says: seek Me in broken hearts. Broken hearts. The hearts of orphans are broken, aching. Stroking their heads is rewarded. Don't bring it.

'And do not scold the one who asks with open hand,' it says. They too are your brothers. All of us, from one another, we are each other's brothers. Even if there is a Muslim at one end of the world and a believer at the other, they are brothers. So if he asks, give even if he is rich. My Lord makes no distinction here. Saying give to the rich, don't give to the poor, give to the poor, don't give to the rich. If he asked, even if he is rich, there is a reason. Give to him. If you have it, of course. Yes.

Our time is up.

There's nothing else anyway. Stay well, may you be in Allah's be entrusted to Allah. For the sake of Allah Almighty, Al-Fatiha. Amin.

No, no. Bring me that small medicine of mine.