Talk of 1 August 2026

We'll start from here, right? We've covered these parts, sir. That was your last lesson. We covered it anyway. Yes, sir.

Explain this too. Explain this too. It's not here. Explain this too. Go ahead and explain, sir.

Let me just scroll down now. Okay.

As-salamu alaykum, he says. Hodja, we say that through our covenant we wrote our own wishes and desires as our destiny, but why would a person want to be born blind, he asks. We've explained this a lot; it's on our website and in videos too. Allah Almighty will send every person into the world without exception, there's no privilege. Let's explain it here in great detail. Let the time pass. Let it be in full detail.

Our Lord created us in the realm of lahut as ruh, nafs and life.

There He said, "I am your Lord." We were divided into three groups. No one is blind there.

We are all equal, because Allah created His servants without discrimination. Those born disabled in this world aren't disabled there. Like cars from one factory, we were all divided into three groups, perfectly sound. Then Allah Almighty, according to Surah Al-A'raf, verse 172, called us to account. "When do you want to go?" "I won't go." "Why won't you go?"

"There's nothing to fear." "I can't manage there."

Allah Almighty is very compassionate toward people. He does not wish hardship for people.

Perhaps He saw that he was struggling, a strange world, and He says to him, "What if I made you blind in such a state, that is, made your body unseeing, He says, your body, not your ruh." In Surah Al-Hajj, verse 46, He says, the eyes do not go blind, it is the eyes in the hearts that go blind. So the eye of the heart is not blind, because that person knew Allah. The body will be blind. "There I will hand you over to so-and-so. He will guide you. He will be your trusted one." "Oh, then I'll go like that," he says. And so, he's blind. Go and ask them.

In Germany there was a man called Ayhan. "By Allah, Hodja, it's just as you said," he said.

Yes.

The disabled are the same. In the same way, all this was settled in the covenant. He comes into the world disabled.

Here, his mother and father take good care of him. He endures it and departs. He comes and goes in this world. Ah, as for his rank, Allah knows the rank. Allah gives the verdict, according to each person's state of faith. We don't interfere in that, because the verdict belongs to Allah.

Now, I understood how he wanted to be born. Guest, guest. He has another question. Why does a person choose a life amid wars, famine and misery? Why didn't he prefer wealth, he asks.

When that person made the covenant with Allah Almighty, his own feelings... it shows you screens. It shows the eras. In whichever era you want to come and go, and how, that is your wish. Why then did you come in this time and not go to the places of that other era? Exactly. Allah sends a person according to his own wishes and desires, to a place where he can live in a world suited to his own mind, so that he may fully prove himself. Otherwise, if He had sent you among cannibals, you would run away from there. If He had taken you, sir, among non-Muslims, and if your nature holds a life outside Islam, you'd like them.

Even if you do not go there, one envies them. You'd prefer a life like theirs. And then this verse comes true: Whoever envies them is one of them, even if he is the child of the foremost man in the Muslim world. For example, like the son of Hz. Nuh. Everyone came here in return for his own wishes and desires. No one will be able to say to Allah Almighty, "I wanted to go to such a place, but You sent me here." Because whatever he chose in his covenant, however it was, it's all written. There isn't a single creature until the Day of Judgment whose deeds aren't known. How don't you know? How doesn't He know?

Everyone made a covenant with Allah Almighty, gave his pledge and had his destiny written. Destiny does not change again.

Yes. Guest.

Hodja, he says Al-Baqarah 213. Let's open it. I'll read it from here.

Now, Al-Baqarah 213. A little earlier we explained this inside.

The same question was asked here, too.

First let's read the verse that's been wrongly interpreted. Mankind was one single community. Then Allah sent prophets as bearers of good news and warners. To judge between people in the matters they disputed, He also sent down with them books showing the true path. But those who were given the Book, after clear proofs came to them, fell into dispute about religion out of rivalry among them. Then Allah, by His leave, showed the believers the truth they had disputed. Allah guides whom He wills to the right path, it says. When it says here to the end "guides to the right path", Allah neither guides anyone to the right path nor leads anyone astray.

Why is that? Allah does not interfere in anyone's deeds. Because there are two wills: the universal will and the partial will. Because He breathed a ruh from His own essence into man. There is a will in it. If Allah removed that will and made that person do what He wanted, and then called him to account, would that be God? Man chooses his own path by his own will. Now apart from this, people were once a single community. That is, Allah Almighty was a hidden treasure. He created the light, the ruh, of the Prophet. From his ruh He created the billions of people who would come into the world. And in the realm of lahut He said, "I am your Lord." There people were divided into three groups: people of the right, people of the left, and those brought near.

Then, when the time came, Allah Almighty created Adam's body from clay and breathed into it of His ruh. And the first human appeared outwardly in a body. Then He created our mother Hz. Hawwa. In this way He set up the factory of the people who would come into the world. A human factory.

In Paradise he was told, "Do not approach this tree." Since he knew no lies, when Satan swore by Allah, he believed. When they ate from the tree, their private parts were exposed. And Allah Almighty, by His will, never Himself brings about what a person will do and says, "I will send you into the world." He doesn't. He creates causes, and a person comes through his own cause. So when their private parts were exposed in Paradise, He says, "You went against My command; now, as punishment, to the world." There He shows His justice. Allah Almighty never says to a person, "Stay here, and I'll send you there." Because their destiny has been written.

They don't step outside this destiny, and Allah doesn't interfere in it.

Yes.

"Allah guides whom He wills to the right path," it says. Then why did He send us into the world? "Did you think you would die without proving what kind of person you are?" According to this verse, every person will prove himself outwardly in the world, and with this proof, when he returns to the Hereafter, he will have no excuse left to give Allah Almighty, and Allah's, Allah Almighty's attribute of justice will be manifest, that He wrongs none of His creation. And if Allah Almighty guides one to the right path, sends another to Hell, and rules as He likes, why did we come here?

Can such inconsistent words be the word of Allah? This is a book written according to Zionism. This is Zionism's cause: to reduce Allah to a human state, to make His word be taken lightly. Yes.

Did we open this part? Let's look at the question.

Guest, guest, look how nicely he puts it. As-salamu alaykum, Hodja, can a vow sacrifice be shared, he asks. A vow is a person's own wish. If every person is to be judged by what he himself did, let's say, just to put it briefly, a husband says, "If this thing works out, I'll sacrifice an animal." His wife says, "If it works out, let's sacrifice it together." "Let's do it together." There's no doing it together like that. What will she say? She'll say, "I'll sacrifice one too." Because a vow is the person's own wish. It's the wife's wish too. However many people say the same thing, it's each one's wish.

Each wish, each vow.

That's how it is. Nothing comes for free. No cutting corners.

What does this resemble? What each person does is mine; you can't share in my reward. Ah, is there a way to share? There is. How? You say, "Uncle Ahmet, Uncle Mehmet, there's a poor man here, let's help him. His living is very hard." If you get them to help him: whoever causes good is like one who did it. These are different. But a vow is personal. With the Eid sacrifice, there are shares. Because the sacrifice, when a person maybe can't afford it, comes out cheaper. Or he needs meat and does it to get a bit more meat, but you take this on voluntarily as a vow, or you take it on as an obligation.

"My Lord, if You give me this, that is, if this works out, I'll sacrifice an animal." Fine.

There's no such thing as the wife saying, "I'll help you." She says, "If it really works out, I'll sacrifice one too." These are personal. Vows are personal.

Because a vow isn't obligatory.

Well, is the sacrifice obligatory? The sacrifice is wajib, wajib. A strongly binding wajib. That's why, like prayer, you pray the wajib witr, you take it on. It's Allah's command too. Look, He has you celebrate its Eid. He has you celebrate the Eid of Sacrifice. But there's no Eid for a vow. The vow's Eid: if your Lord granted your wish, you've already celebrated it yourself. The Eid is within you.

Surah An-Nisa, verse 103. When you finish the prayer, standing, sitting and lying on your sides, always... when you find peace, perform the prayer properly. For the prayer times are a fixed is an obligation. Now, there's a wrong word here.

An-Nisa, verse 103, right? Yes. There's a wrong word there.

Let's look here and see if he said it right. Yes, this is its translation. Let's also look at it in the Quran.

103. 103. Verse 102, verse 103. He put it very plainly here. This passage calls for something more. 103, was it An-Nisa? Yes? An-Nisa. An-Nisa.

Look. Let's come to the translation now. O people... was it 103? 103, sir. 103. When you finish the prayer, remember Allah standing, sitting and lying on your sides, always. This is right. That is, so that people remember their Lord, increase their reward, raise their rank, are saved from the evil of Satan, or find peace by remembering Allah: remember Allah. "And when you find peace," look, it says at the end anyway. "When you find peace, perform the prayer properly. For prayer at fixed times is an obligation upon the believers," it says.

Now guest, the guest's question here is this, as far as I understand. You said a believer's nafs has risen to tranquillity. Surah Al-Fajr, verses 27, 28, 29, 30. "O tranquil soul, return to your Lord, well pleased and pleasing, enter among My servants, enter My Paradise." That is the believer. In the verse too it's the believer. So isn't this obligatory for the Muslim? Is that it? Guest, guest, is that what you're asking? Because there's no other question here. There's this.

If Allah Almighty had said the five daily prayers at fixed times are obligatory for the Muslim as for the believer, then whoever denies one verse of the Quran is a disbeliever. A single verse. Had He said "Muslim" here, every Muslim who doesn't pray would become a disbeliever. Every believing Muslim never misses his prayer. Saying it to the believer gives the Muslim life. He knows Muslims won't pray, but He doesn't waste His word. Allah Almighty says it's obligatory for believers. So isn't it obligatory for the Muslim? Since it's obligatory for the believer, should he pray? "I won't pray." What did you do? You recited the shahada.

What did you say in the shahada? Ashhadu an la ilaha illallah wa ashhadu anna Muhammadan abduhu wa rasuluhu. You accepted five things. One, by reciting the shahada. You accepted prayer. You accepted fasting. You accepted zakat. You accepted the Hajj. If you don't go on Hajj while you have money, it stays an obligation on you. It stays a debt. If you have money and didn't give zakat, you answer to Allah. Besides prayer, if you're healthy and didn't fast, you owe the fast. You owe the prayer in the same way, my Muslim brother. So it's not that He told the believer, "Let him pray." He gave it to you too, but He knows you won't pray.

He doesn't put you among the disbelievers. He gives you life. A similar case: He says "believer." A believing woman covers her head, covers her headscarf over her collar, over her adornment, He says. He describes the believer.

Why doesn't He describe the Muslim? Because He knows the Muslim will go about shamelessly, even exposing her private parts.

There's a little left at death, on the way to the Hereafter. Whether one goes as a Muslim or a disbeliever, Allah knows that; we don't. He gives her life like this too. He doesn't put her among the disbelievers; if she goes as a Muslim, she'll suffer her punishment in Hell, and if she has sins, still enter Paradise. And now, rather than living such a life, going to Paradise this way, or not knowing how you'll go in the end, going to that land of fire the disbelievers deserve, why do you never like to fulfil Allah's command, live with decency and manners, and go with a clear conscience into the presence of Allah, who will let you live at the highest rank in that beautiful realm He promised, which no one can imagine?

In this world you try to satisfy your nafs. To satisfy your nafs with the worst deeds, to use you, you consent to those who do every kind of filth, even lead you to death, but for your eternal life in the Hereafter, why don't you consent to what Allah says? One needs to think a little.

Is that okay, guest, guest?

If there's anything else you want to ask, ask it here.

Yes.

No other question. Does anyone here have a question? Let him say it. You were asking inside. Come and say it. Surah Al-Furqan, verse 18. Surah Al-Furqan, verse 18. Let's see, let's see, Al-Furqan

18. They "Glory be to You. It wasn't fitting for us to take other protectors besides You. But You gave them and their forefathers so many blessings that in the end they forgot to remember You and became a people deserving destruction," they say. Now, who are these?

On that day your Lord gathers them and what they worshipped besides Allah, and says, "Was it you who led these servants of Mine astray, or did they stray from the path themselves?" This is addressed to idolaters. For the idolaters. Now they say, "Glory be to You." Who? Allah gives speech to the idols they worshipped, gives them tongues. They speak. The Prophet made them speak too: the dead, the stones, the trees. "Glory be to You. It wasn't fitting for us to take other protectors besides You." But trees and plants say it, stones and soil say it. "But You gave them and their forefathers so many blessings that in the end they forgot to remember You and became a people deserving destruction," they say.

So the idols, the idols speak and say this. And then, after this, it is said to the others: "Those you worshipped have proved you liars in what you said."

In another verse the idols say this: "These people, God forbid, we knew nothing of ourselves; we knew nothing of their worshipping us." They say the same thing. So these idolaters, people who worshipped others besides Allah, have no way out. Because Allah will make these speak too.

Allah is the One who makes mountains and stones speak. Look what it says:

Every soul shall taste death.

The inheritance of the heavens and the earth belongs to Allah, as the verse says.

The heavens and the earth and what is between them know their Lord's remembrance. What does it say? The heavens and the earth and what is between them know their Lord's remembrance. In stone? Yes. In soil? Yes. Whatever particle He created, that particle remembers Allah.

What does this mean?

If Allah Almighty's creation did not remember His essence, "Was it another god who created this? Is there another god? Is there another creator?" that could have crossed your mind.

So what does this mean? From particle to sphere, this seven-layered universe encircled by Allah's Throne: if Allah Almighty makes every particle He created remember His essence, when we say Allah's Throne, the Throne of Allah, that is, this whole universe is Allah's universe, every particle, by remembering Allah, brings forth tawhid. La ilaha illallah.

Yes.

Any other questions?

Surah Al-Baqarah, verse 273. Al-Baqarah 273. "Let the charity you give be for the poor who have devoted themselves to Allah's way and so cannot travel the earth to earn a living," it says. Now, there are some people who leave their wealth and property. They are seized by love. They are lovers of Allah. They have no eye for wealth and property. Since they don't work, they are in need; you recognise them by their faces, by their features, it says. Some cannot ask. The good you do, for those who have devoted themselves to Allah's who have devoted themselves to Allah's way and so cannot travel the earth to earn a living."

These people, such people, are in constant consultation with their Lord, and Allah Almighty is with them. If you had a trouble and told them, they would show you the way. They become servants to people. They serve. For the sake of service.

We keep reading.

Those who don't know think them rich because of their restraint. See, they don't ask. You can't ask. In the verse it says you recognise them by their features. It says it here about them: you recognise them by their features. Because they don't beg shamelessly. Allah surely knows every good you do.

Some ask while they have plenty. They ask even when they're not in need. But you'll give to the one in need. And to the one who asks without need you'll give too, according to this verse: "Give to the one who asks," it says. You'll give to me too. How nice. But it calls that shamelessness, you see? No.

Does anyone else have a question? Yes, sir. Ah, has it come? Good.

My right eye is faulty.

The duct is blocked. Tears run a bit. So we wipe it with gauze like this, so the eye doesn't get an infection. Yes. Guest, The guest says, may Allah be pleased with you, our master, I respectfully kiss your blessed hands, he says From Bayram: as-salamu alaykum, sir, I respectfully kiss your blessed hands. My question is Surah Al Imran, verse 7: "Only those who use their minds and enter through the door of that knowledge know these." Yes.

Look, what does it say there now?

Surah Al Imran.

Al Imran 7.

Within the same verse he asked about. It says it at the end.

If we click here,

Al Imran, let's go into the Quran. That's what he's referring to.

The seventh verse. Now, he's asking about this part. He's asking about the end of the verse. Here, in the translation of Surah Al Imran, it says this: In the translation, "Only people of sound mind reflect on and understand this subtlety," it says. Here it says people of sound mind reflect and understand. "Those who enter through that door know," it says. Look, what do we say about it here? "Only those who use their minds and enter through the door of that knowledge know these." What is the door of that knowledge? Who knows this? Look what the verse above says. In the verse: "Yet only Allah knows the interpretation of the ambiguous verses." Some, for example, give meanings to alif lam mim, ta ha, the disjointed letters.

Only those with sickness in their hearts give meanings to these.

"But those steeped in Our knowledge," it says exactly here. "Those steeped in Allah Almighty's knowledge say, 'We believe in it; all verses, clear and ambiguous, are from our Lord.'"

Now, the last verse, the one I opened, supports the verse above. What does the one above say?

"Those steeped in Our knowledge say, 'We believe in it. All verses, clear and ambiguous, are from our Lord.'" What does it say here now? "Only those who use their minds and enter through the door of that knowledge know these." So we support the verse above. But what do they say in their wrong version? "Only people of sound mind reflect on and understand this subtlety." People of sound mind can't explain it. Those who enter through that door know, those who enter through the door of that knowledge know. Where is the door of that knowledge? You passed the nafs al-ammara, passed the nafs al-lawwama, passed the nafs al-mulhima, passed the nafs al-mutmainna, reached the nafs al-radiya: the door of knowledge, the door of ilm al-yaqin. There Allah Himself raises you. You're raised by Allah's own knowledge. Look, I'm not the one saying it, Allah says it, our Lord says it. What does it say?

"Yet only Allah knows the interpretation of the ambiguous verses. Those who reached a high share in knowledge." Look what it says. "Yet the interpretation of the ambiguous verses only Allah knows. Those steeped in Our knowledge." What does it say? "Those who are steeped in Our knowledge." How will anyone be steeped in that knowledge? You open the Quran according to Zionism's word, and the verses, sir, they write what Allah didn't say. You learn this knowledge. "I studied, this is my diploma." If you say "I did a doctorate," you didn't study with Allah's knowledge. You studied with the human mind.

But the knowledge of a person raised by Allah Almighty is different. This is an inner knowledge.

Only those who enter through that door know it. If you didn't reach that door, didn't get there, you won't understand. You can't describe the sun to a blind man.

Yes.

Yes, Bayram.

Does it say this here for the ambiguous verses? No. Here it says it for all of them. The ambiguous verses are included in it. The real meaning here, sir, is that those who enter through the door of that knowledge know.

Those who enter know. Those who arrive there know.

Anyone else asking?

Can we open Surah Al-Furqan, 50-51? We'll open Surah Al-Furqan, 50-51, insha'Allah. Ask whatever you like. Here, I'll look for it here, not there. Yes. Al-Furqan, verse 50. "We have certainly explained this among people in various ways so that they may take heed, but most people insist on ingratitude," it says. Now, what topic does this start from? Allah Almighty explains everything. We'll know that topic from above and open it from its root.

Two or three verses back: "It is He who made the night a covering for you, sleep a rest, and the day a time to spread out and work," it says. We won't open up these meanings. We'll come down. "It is Allah who sent the winds as bearers of good news before His mercy, and sent down pure water from the sky, so that We may revive a dead land with it and give drink to many animals and many people of those We created." Now we've come to your question. "We have certainly explained this among people in various ways so that they may take heed. But most people insist on ingratitude." Allah Almighty, about why He gives rain, says this for some people: "They tried every means to withhold the water," He says, but "still, for the sake of those animals, I give the water," He says.

Look, Allah Almighty gives every kind of blessing. "We have certainly explained this to people in every field in various ways so that they may take heed." In many verses. Many verses, now, here, I'd need to lay out before you. "But most people insist on ingratitude." For example, here in Surah Ar-Rahman: "We brought out pearls from the sea for you. Which of them will you deny? We gave you this. Which of them will you deny?" He sets all His creation before man, and man eats and drinks them, turns his back and doesn't give thanks even once, lives shamelessly without fulfilling Allah's command. That is, he lives without decency.

What does this refer to? They are like the four-legged beasts roaming the earth. They too eat and drink, mate, and go.

"O My Messenger, had We willed, We would surely have sent a warner to every land," it says. "Had We willed." He would have. This "willing" is what Zionism uses. It uses it very skilfully. And what else does it use? "Allah does what He wills. Allah is powerful." He does it. "He does whatever He wants." When it's said, they take this and strike at faith. Faith: that Allah removes a person's will and makes him do it. Then He calls him to account, saying he did it from his faith. First it frightens him that Allah does it. Then, when he does it, it's as if Allah made him do it. That's how it belittles Allah.

Then He calls him to account. And all this is Zionism making Allah Almighty look guilty with its own ideas. Because they are people who rebel against Allah Almighty, an accursed people. Yes. What does it say here now? "Had We willed, We would surely have sent a warner to every land." To every land, at every time. Until the Day of Judgment, had We willed, prophets would be sent to you. But We made a covenant with you. "There is not a single creature until the Day of Judgment whose deeds We do not know," He says. And finally He ended prophethood with the Seal of the Prophets, our master Hz. Muhammad to an end. And the Holy Quran, which guards it until the Day of Judgment, He gave to the Prophet's community, to all people.

His community has upheld it. The Prophet's community has upheld it. And Allah Almighty says, not of its translation, but of the Arabic words of the Quran He spoke: "I sent it down, and until the Day of Judgment I am its guardian." That's why they can't damage a single letter of it. Never mind a letter, they can't change a dot. Because its guardian is Allah.

And to clean out the falsehoods that creep into the Quran every two hundred years until the Day of Judgment, He raises those who enter through the door of that knowledge. They work to remove the falsehoods in the Quran by making verses speak through verses. Yes. In this way Allah Almighty ends what they've worked at for two hundred years He ends it with a fiasco. The verse says it like this: They thought they would put out Allah's light by blowing with their mouths. "Allah will keep His light going until the Day of Judgment," it says. And shamelessly they put it like this: "Allah will complete His light until the Day of Judgment." Is the religion incomplete, then? You use the word "complete." Aren't you ashamed?

The Book in Allah's sight, inna'd-dina indallahi'l-Islam, is the religion of Islam and the Holy Quran. In it there's neither anything missing nor anything extra. When you say "will complete", did Allah create the Holy Quran incomplete, so He'll complete it until the Day of Judgment? "Will keep it going." The word is "continue." Through whom? Again through the servants He created, the servants He raised who enter through the door of that knowledge, He will keep it going. Yes.

"So do not yield to the disbelievers," it says, "and strive against them with it, the Quran, with all your might in jihad," it says. You see? With the Quran, that is, not with weapons and such. The word of truth... Falsehood tries to cover the truth; you wipe out falsehood with the truth, it says. Truth has come and falsehood has vanished. You too strive, it says. Which verse does this correspond to? Enjoining what is right.

Verse will speak through verse.

Does anyone else have a question?

Let's see here if there is. If there is... no.

These ones preferred to listen, I suppose, right?

No one else. Well, if there's nothing else, my lesson is over then. Whatever you like, ask. No one will tell you like this, "Ask whatever you like." Let us explain it to you with verses. Learn, learn Islam. Know it. Tomorrow we'll be called to account at the Supreme Court. No one will be able to say, "I didn't hear." Bayram Efendi, do you have a question? No. Do you have one? No, no sitting back comfortably here. Look, everyone here will ask a question. Speak up. Yes. With his foster mother, it's not his heart, they split open his chest and cleanse it.

There is a mixture in the creation of people. A mixture. Man has that clay of rebellion; there's clay in man, he was created from clay. He burns away that clay of rebellion with the fire of love. And that fire of love comes out by sweating there, behind the two shoulder blades. The seal of prophethood is there too. Come on, take your seat now.

Speak.

Tell me the verse, that thing. Which surah?

He's saying it as a hadith. Go on, say the hadith.

Yes. "Whoever takes care of a servant's need in this world, I will take care of his need in the Hereafter," it says. Come on, off you go.

Speak.

Our Lord created us. Yes. Our Lord created us and gave to us. Yes. We pray with thanks to Him, we say "thanks be." If you give thanks according to your rank, it's thanks. That rank is according to your rank. Of course. For example, a child, a child of 5 or 6, you say, "Son, hit here hard," and he hits with all his strength. If you measured his strength, it's next to nothing. But he hit with all his strength. If you too gave thanks according to your rank, may your thanks be accepted in Allah's sight according to the strength of that rank. But higher ranks give thanks through contemplation. That can't be borne.

Thanks can't be fully borne, except by surrendering to Allah.

When you reach those places, you can't carry it. But when everyone says alhamdulillah, not just with the tongue but with the heart, that's thanks. "Praise be to the Lord of the worlds," it says. You praise, you give thanks. Everyone says alhamdulillah when they rise from the table, right? That's thanks too. But saying it while contemplating all these blessings He gave is something else.

Ranks go by intention. Every thanks also has a reward: three, five, seven, ten, seventy, up to seven hundred.

Yes. We're ending our lesson. Stay well. May Allah keep you. Lillahi Ta'ala. Al-Fatiha.