Talk of 29 August 2026

So, what ends, and leave, he says.

Yes. Let me see, I came from here.

Above there are questions; we covered this part. Smoking and the punishment of Does it cause the punishment of the grave? It does not. The punishment of the grave does not come from such disliked (makruh) acts.

The punishment of the grave is for a man like Pharaoh.

Pharaoh is now in the punishment of the grave, it says. Its severity, it says, is in the hereafter. The punishment there is even harsher.

So then, let's keep on smoking, you'd think. No. It is makruh, disliked. Everything that harms the body is makruh. Everything that harms the body is a sin. Why is it a sin? Because Allah entrusted this body to you. You cannot betray this body, this trust. Hodja, where is the betrayal in this? Let me tell you where the betrayal is. Cigarettes contain nicotine poison. This nicotine poison clogs the pores of the lungs. That's one. Life does not rest on time. Life rests on breath.

When the lungs' pores clog, you breathe more often. You shorten your life by 5 to 10 years.

This is what scholars say today too. According to doctors' statistics, human life, they say, drops by 5 to 10 years in smokers. What do they base it on? The difference between the breath of a normal lung and the breath of a lung with clogged pores. That is why it is makruh. In religious matters, how far is this written as a sin for us?

The degree of its sin, Allah knows best. But let me tell you of a narrow matter. It's not an example. This is the truth. I have students.

One of them sees a dream like this. While I'm teaching people from a pulpit, I call one of my students. I say: take this permission (ijazah) and go. They take that ijazah. They begin to rise. The first level, to the realm of the angels (malakut). When they get there, both together, they say to one: You may pass. You cannot pass beyond here, they say. What's the reason, they ask. Here, having become used to the desires of the nafs, whatever they may be, until those habits end, he cannot pass here, they say. They send one of them back. He used to smoke. You smoke, they said. So only if you end this habit of yours, sir, will you rise from here. They let the other one through.

And this son of ours, the one who told the dream, on hearing this, at once took the cigarettes, pack and lighter together, threw them under his foot, broke them, and that was it. Now I think the matter is clear. We come to this part. Süleyman Müsafir, is Süleyman here? Probably not. Wa alaykum as-salam, sir. While the Prophet peace and blessings be upon him, while receiving revelation: We firmly settle the revelation in your heart the whispering of Satan strikes it and is cancelled. Also, you had said that for revelation Allah told the Prophet (peace be upon him), our master, you will never forget.

Yes, I said so. Well done, he grasped it well. What I really wanted to ask: when Gabriel (peace be upon him) brought the surah and read it, the Prophet saying, I would be even more at ease. Could you open this up a bit more? At ease? The Prophet saying, I would be even more at ease.

when he brought our Prophet and read, our Prophet said I would be even more reassured could you explain it a bit more? I did not say that he said, I'd be even more at ease. I never said such a thing. When it comes to the verse of Allah Almighty, there is something missing here. His saying, I'd be even more at ease. Could you open it up a bit more? The Prophet does not say such a thing. He did not say it. But the verse is correct. It is cancelled. But I wrote this verse correctly in this form. You say it's correct because you wrote it? No, but that's how it really is. Well, what is the right one? The right one is this, let me tell you from here. Satan's whispering strikes, and let's read from the start: While receiving revelation, We set your heart firmly on the revelation; before saying this, first the verse goes: We cancel Satan's whispering and set the revelation firmly, it says.

In the wrong one... Allah Almighty does not even take Satan's whispering into account. That would mean Satan then confuses the hearts of many people too. Yet Allah Almighty gives it no room. Because the verses all confirm one another. What does it say? We set it firmly in your heart, Satan's whispering strikes against it and is cancelled. In another verse: What is Satan's whispering to My servant who knows Me, the ignorant one, it says. Why does it say this? When it strikes the verses of Allah Almighty, he sees that it is false. Yes, but his saying I'd be more at ease, as if Allah Almighty, into his heart, my master, let me say, once He set the revelation, when Gabriel read it, I'd be more at ease, that's how I understand this part.

What does it say? It strikes and is nullified. Also, about revelation, you said Allah told our Prophet you will never you will never forget. Yes. I didn't say it; Allah says it. I have firmly settled this in you and you will never forget, He says. I am quoting the verse. These are not my words; it's a verse. If it's not a verse, prove it to me. The words of the verse. Open that part. Look now. Here.

Revelation is set firmly; which one is it in? In Surah Al-Hajj? Yes, look now. Let me tell you this part. Understand it better.

Surah Surah Al-Hajj

Surah Al-Hajj. Son, let's look at it from here. Look, Surah Al-Furqan 32. Al-Furqan. Yes, Surah Al-Furqan 32. Okay, let's look at it. From here. Don't read from there. I can't read from there.

Yes, Surah Al-Furqan, verse 32, that's not it.

52, of course. That's not the place. Like this. It always confuses you. Because the verses support one another, it throws you off like this.

Look now, I'm reading you the wrong one: O Muhammad, We sent no messenger or prophet before you but that when he wished for something, Satan tried to add human desires into his wish. But Allah cancels what Satan adds, it says. Look, here it's as if Allah cannot cope with Satan. First He'll cancel it, then give the revelation. Allah does not even take it into account. But this is wrong. Now: But Allah cancels what Satan adds. Then Allah sets His own verses firmly in wording and meaning. Allah is All-Knowing, All-Wise, the Possessor of judgement, it says. Now I'm reading the correct one. O Muhammad, We sent no messenger or prophet before you but that when he wished when he had a wish, Satan should not try to add human desires to his wish.

But Allah sets His own verses firmly in wording and meaning. Then what Satan adds, being falsehood before the truth, is cancelled in the person's heart. Allah is All-Knowing. With wisdom, the Possessor of judgement and wisdom. Yes. But we said that part correctly. We quoted the verse. We, not me. You said it like this, he says. I cannot make a verse. This is Allah's verse. I quoted Allah's verse.

I wanted to ask: when Gabriel (peace be upon him) brought the surah and read it, the Prophet saying, I'd be even more at ease, could you explain it, he says. The Prophet said no such thing. Would he be more at ease by Gabriel saying it? He is more at ease by what Allah says. Gabriel is a messenger.

Ah, you must have misunderstood this. They always misunderstand anyway.

Allah Almighty, when sending the Quran down to the Sidrat al-Muntaha, the place called Qadr, He revealed it to the heart of the Prophet (peace be upon him). From there.

He reveals from the verses.

Then Gabriel (peace be upon him), and Allah Almighty says: He read the surah I revealed to My servant.

When he read that surah to his heart, so that the heart of the Messenger of Allah would be at ease, He has it read to him. The revelation of Allah Almighty and the reading of Gabriel the Trustworthy prove each other. Here the Messenger of Allah says: I loved Gabriel's reading, his reading very much, that is, his reading pleased me greatly. Now the Prophet too, accordingly, says: when praying, pray behind the imam whose voice is beautiful and moves you. So Gabriel's reading too pleased the Prophet very much. It is not about being put at ease. Being pleased is different; between a person's speech, recitation or voice pleasing him and being at ease, there are chasms, mountains of difference.

Being at ease would mean not believing the verse Allah Almighty gave to his heart, and being at ease only once Gabriel read the surah he brought. That is, it puts Allah Almighty under doubt here. A situation arises that puts the verse under doubt. Do you see how he misunderstands?

Understand the words well. We speak of the inner meaning.

So people twist it on the outward level. They misunderstand. Because they don't have that much knowledge. Behind what I say there are many more meanings. I tell you the lower meanings. But below the outward there is a meaning too. That's when it gets twisted like this. They misunderstand.

Yes, Süleyman again: if there is a place you couldn't understand, ask here. He asks again: Here, sir: Allah watched the worlds many times while creating them. Who said this? Where does this come from? You said it, he says. Good heavens, I said this? Did you hear such a thing from me? That Allah, when creating the worlds, watched them many times, did you hear that from me? People come too. verse Those who listen to me are here, some have listened for ages. Did you hear such a thing from me? The verse tells us: Allah created the heavens in two days, the earth in two days, and what is between in two days, it says. And in a verse: when He says be, it is; you too said be and it did not happen. Then Allah watched the worlds, and: We create what We create firmly; when We create, We create, per the verse, and you can find no flaw or defect in the worlds, per the verse; so after checking it fully, He said be and it was, is that it? May Allah be pleased with you.

What you said is very absurd talk. Now let me explain again what you said, so it settles nicely in your mind. Okay? Süleyman. Listen well.

Saying Allah watched the worlds many times while creating them is wrong. I did not say such a thing. What I said, I won't forget even after a thousand years. Why won't you forget, Hodja? Aren't you human? I do not forget truths. They have left a mark in me. I do not forget the verses of the Quran. And if I forget, as long as one verse doesn't fit with another, I learn it. But what I said, I won't forget even after a thousand years.

Throw this out. Now, when I say throw this out, if you now understand that it isn't so, you'll realise yourself that I didn't say it that way. In the verse: Allah created the heavens in two days, the earth in two days, and what is between in two days, it says. And in a verse: when He says be, it is; for you it doesn't happen; you said be and it didn't happen. Göktürk. Demircik came home; go on, you're late. I'm in the lesson, I'm sending you Göktürk. Yes, now listen to this part well, Süleyman. He said be and it didn't happen. What happened here? Look what it says: Allah created the earth in two days, look, the earth in two days, the heavens in two days, and what is between them in two days.

Perhaps not earthly days; since a thousand years here are like one day of the hereafter, perhaps He created them in six thousand years. According to the world's measure. Because there were no earthly days yet. But if it speaks of earthly days, that I cannot know. But whether earthly days or days of the hereafter, did He create it in 6 days? He did. So it didn't come about by saying be. Not with sound, not with letters. How did it come about? By attaching to time. My Lord creates what He wills. He says be. His saying be means: I create what I will, that is the meaning.

That's why the verse says: creating is not hard for Me.

So did you think it happened the moment you said be? Imam al-Ghazali says this in the Ihya Ulum al-Din: That foolish man says Allah said kun, that is, be, and it was. What did Imam al-Ghazali say? That foolish man says He said kun, be, and it was. Well, if He said be and it was, why would He create in six days? That's the point. So it does not happen by saying be. Do you understand now, Süleyman? Sir, Allah watched the worlds, and: We create what We create firmly. Where he got this watching from, I don't know. Watching the worlds... We create firmly what We create, that's right, this part is right, per the verse; and you can find no flaw or defect in the worlds.

Right, per the verse. Because He is perfect and complete; He creates fully what He creates. After checking it fully, per the verse, he says fully. After checking it, He said be and it was, is that it? No such thing. Erase these from your memory. I'll repeat this part for you once more. Again, erase the first part from your memory too: He watched many times while creating the worlds. Erase this from your memory too. There is no such thing. There is no watching. There is no checking it either. His creating: He programmed what He created and created it in the finest, most correct way. Delete the beginning of this. Sir, the verse to us: Allah the heavens in two days, correct.

The earth in two days, what is between in two days. All of it in six days. Only, when Allah Almighty says be, it doesn't come about that way. It isn't by sound and letters. What does He say? If it were sound and letters, there would not be these six days. Now you're pushing me even further. I don't want to say it, but let's say this too. An engineer, while building a building, first draws that building's sketch, makes it. Accordingly he arranges what's missing, what's level, everything in the building. He starts constructing it. Allah Almighty too surely created the universe, these worlds, within a project.

He made a project. As a result of that project, when Allah Almighty began to create them, He created the heavens in two days, the earth in two days, and what is between in two days. Everything within a project. And He created them in the soundest way.

No creature, given the reason it was created, can do its work better than the fine form in which Allah Almighty created it, nothing it does can be better than that. It cannot do better than Allah. And all creatures are created complete and flawless for the task they will do. Allah Almighty created these worlds complete and flawless too. And in the end He says this: You will spoil the order of these worlds with your own hands. So see how firmly He created it, that mankind will spoil it with its intellect. How did this happen? How will mankind spoil it, how? Because everything is in space. The earth, the sun and the moon, the lunar system, turn around each other's axes.

This huge earth makes night and day in 24 hours. Does it never go astray? It does not.

These mountains, plains, seas we see, were they created aimless, disordered?

The earth's orbit around the sun is 365 days and 6 hours. These 365 days and 6 hours never deviate.

The earth's turning on itself never deviates. Now we come to spoiling it with our own hands.

People put on perfume to smell nice. That perfume has pierced the ozone layer, and the tear in the ozone layer keeps widening. Though scientists try to close it, they don't succeed. And the tearing keeps increasing. The sun's ultraviolet rays wipe out the magnetism at the south pole and the north pole.

And each year the earth turns on its axis one or two seconds short.

With the tearing of this ozone layer, more erasing will occur, and the earth's turning on its own axis will slow down. Now let's talk about the signs of the Last Day. The earth, when the mountains, it says, pass like clouds, when the seas swell, when the earth throws out what is inside it, when the sky flows like molten metal, let's open these up now. When the earth's turning on its axis comes to zero. The sun, it says, will set in the west and rise in the west. The earth will begin to turn the other way. The south pole's magnetism is fully in place, the north pole's magnetism is lacking, so it will spin the earth round and round on its own axis.

So when the mountains pass like clouds, when the earth throws out what's inside, when the seas swell, what is this? When the earth spins fast on its own axis, because of centrifugal force the earth will burst. The magma layer in the earth's core, those flames, when they come out from under the seas, then the seas will swell. Then this order is broken; the moon, the sun, the earth, no longer on their axes, and the stars in the sky will begin to flow rapidly. When the rapid flow begins, from friction all of these will turn to fire, and everything will break into pieces against one another. That is the Last Day.

Now, that is also what the verses mean. Not only the earth's rotation around its own axis. There are many events there.

Süleyman, listen to me properly.

And you can say what you say more gently. You can say: sir, I understood it this way. Then it's within an apology. But if you say: you said it like this, you accuse me.

I do not speak to anyone according to your understanding, according to the state of your understanding.

So that you understand me better, record it on your phone. You recorded it on the phone and had me read it. Then I'll say: yes, I spoke wrongly.

We come again to Süleyman's question. As-salamu alaykum, sir. Allah created man. Then He left the will to man. Let him choose himself. My question is this. Man said yes. He fulfilled his duties. What is this love that is hard? May Allah be pleased with you. I kiss your blessed hands. Süleyman, did you apply this love to everyone? If everyone had love, this world would live in a festive mood. Look now. Then He left the will to man, he says. Will is already in man. When He created man, will was in man. He didn't give it separately by leaving it to man. He gave man from His spirit. From His spirit. In that spirit there is will.

He didn't give the will separately. That's one.

Let him choose himself. My question is this. I will create such a being, He said. He must know Me by his own will, He said. He will know Me, He said. I will reward the one who knows. And the one who stubbornly does not know, I will punish. My question is this: Man said yes. He did not say yes. Who said he said yes? There you go, false, wrong words. Did I say all people said yes? I said they became three classes. Who are they? Fa ashab al-maymanati ma ashab al-maymanah, wa ashab al-mash'amati ma ashab al-mash'amah, those on the left, and as-sabiqun as-sabiqun. Ula'ika al-muqarrabun fi jannat an-na'im. Of the close ones those brought near. Who said he said yes?

Two groups said it, but the third group did not. If they had all said yes, why would Allah Almighty, before sending man to the world, say what He says in Surah Ta-Ha, verse 134? Had We destroyed them before the Quran. I've understood you. You are the deniers. Had I thrown you into hell. If he had not denied, what would He do? He would put them all in paradise. Here He is speaking to the deniers. Before the Quran. Sir, had I left you like that, you would have said this, He says. If only You had sent us prophets and books. Then we wouldn't have fallen into this lowly state. So it is only so that Allah Almighty clothes people in a body, in the garb of a body, and in the outward world makes each a witness to himself by what he does, and with that witness, with being his own witness, he himself will determine the place he deserves, by the deeds of his own nafs, he will set his own place.

Yes. Now: man said yes. I've just explained that this is wrong. Man did not say yes. Not all said yes. Those who say they said yes put it like this. I'll now open the wrong verse.

I am your Lord. In Alastu bi-Rabbikum. When He says, I am your Lord, they put it like this. Am I not your Lord? He asks a question. This is wrong wording. I am your Lord is one thing; am I not your Lord is another. Now, when He says, am I not your Lord, listen to this part well, Süleyman, and let the guests listen well too, a person will witness that Allah Almighty created him from head to toe, then that person will deny Allah. In that case Allah Almighty will say to the one who denies: Am I not your Lord, did I not create you? There is no such thing. As many people as He will create, our spirits are ready in the realm of Lahut, there. He has divided them into three groups anyway. Billions of people are there.

Suddenly He gives them life. Just as if you put billions of pawns on a table, billions. And when I say table, don't find an excuse in that either, as in, can billions fit on a table. Take this part, the table, as the realm of Lahut. Put billions of people there. Suddenly press the pawns' control, let them all come alive. The codes are the same. All come alive. Before them, Allah Almighty and His Messenger. I created you, He says. And the Messenger of Allah says yes, confirming. Our Lord created; this is who created us. Upon this, there are three groups there. One denies. Why does he deny? He sees He is in human form, and he is human too; out of pride and arrogance he denies. Now here the question, am I not your Lord, falls away.

One: I am your Lord is a definite command. Allah does not ask a person a question and wait for an answer. Allah makes His command known to man, and according to whether he does it or not, gives either its reward or its punishment. This is Allah. Think of a commander; to those working under him he doesn't say, would you do this like so, or when he tells him something else, he doesn't wait for a command from him. He doesn't wait for an answer. That superior knows the task he'll give him. He says: do this like so, that's it. If he does it, he has fulfilled the command, Allah's word. If he doesn't, they dismiss him from there.

Now, it is not "am I not". This is a definite command. I am your Lord. And they said: we bore witness. They change this part with the words of Zionism. They make the wrong version speak like this. As: Am I not your Lord? And then he gave his word to Allah there. In the world he broke his word. Even a child would laugh at this. A child.

They did not say yes there. The one saying yes is Allah, the one saying you bore witness is Allah too; they don't say we bore witness; I created you, yes, you bore witness, He says; this means that there is no other god besides Allah; if there were, if another god had created you, he would have come out long ago, said I am your Lord, and destroyed us too. Since there is no such thing, you are witnesses to it. I created you, He says. How simple a statement. But they changed it with the words of Zionism: Am I not your Lord? Yes, we bore witness. Look how they twist it. Yes, we bore witness. Then when they came to the world, they broke their word. So Allah could not bind His covenant firmly.

One, He asked them a question. They said yes there, but here, sir, they rebelled against the word Allah had bound. Two, I mean, there are many questions here. Questions arise in a person. These are wrong words opened up by Zionism. No one can attribute fault to Allah. Allah uses definite words.

Man said yes there. Now look here. There are those who said yes, but they are the Muslims. Then who are those who didn't say yes? Now, what does it say here? Allah sealed their hearts, drew a kind of veil over their eyes, a plug in their ears. For them is a painful punishment. Now a person says: What can I do? He sealed my heart, drew a veil over my eyes so I can't see the truth, and plugged my ears. Had He spoken clear words to me as to you, I would have believed too, he says. Yet it is man who commits the crime. Attributing the crime to Allah is the word of Zionism. Intending not to acknowledge Allah Almighty, he rebels there.

Not: You are my Lord; he says: You are not my Lord. So he can't say the one who had his heart sealed; he says the One who sealed his heart. Fine, Allah is the One who seals, but who committed the act? What is this like? A criminal stands before the judge; the judge sentences him and sends him to prison. And he says, now the criminal says, the judge sent me there. Well, the judge sent you, but he sent you in return for your crime. Why can't you say: in return for the crime I committed, the judge sentenced me and sent me to prison?

That's how it always is with the Quran's translations; they cannot touch the verses. They cannot touch the Arabic. Its guardian is Allah. They have distorted its translations like this. They misunderstand my words too. And then they say: you said it like this.

Do you understand, Süleyman? Yes. What is this love that is hard, he says. What's hard. What is love? This love is in knowing Allah as great, in knowing Him as one, in knowing He is the absolute owner of the universe, that He approaches what He created with great compassion, that every moment, even if one is bad, He keeps the door of repentance open; sir, to such a great Lord of ours, the Merciful, the Sultan of the worlds, man won't give his heart, but for a few pennies of benefit from this rubbish-heap world he'll give his heart to someone else? Ah, if you attain this love, love makes a person a moth around the flame.

Love roams in a person's spirit, around the world, it watches the world, watches the universe; do you know the meaning of love?

Yes, let's see, are there questions?

There are lots of questions. This part we explained. This part too we explained. This starts from here. I respectfully kiss your blessed hands. My question: Surah Al-A'raf, verse 190, could you explain it? he says. Al-A'raf 190. Let me open it. Sir, Surah

Al-A'raf, verse 190: But when Allah gave them a righteous child, they began to ascribe partners to Allah in what He had given them. Allah is exalted above what they associate with Him. Let's read this from a bit earlier. Why does it say this? The one who created you from a single soul, and created from it its mate so he might find rest in her, is He. When he was united with his wife, she bore a light burden. She became pregnant and carried it for a while. When the pregnancy grew heavy, they prayed to Allah, their Lord: by Allah, if You give us a sound child, we will surely be among the thankful, it says.

Yes.

But when Allah gave them a righteous child, they began to ascribe partners to Allah in what He had given them. Allah is exalted above what they associate with Him, it says. Now, the real matter here is this: He who created you from a single soul; it starts here. What is this single soul? First, this goes very deep, but I'll tell you from a lower level. The single soul: first, the creation of the spirit of the Prophet (peace be upon him). After this, a single soul: from the spirit of the Messenger, the creation of the spirits of the prophets; the souls multiply. Then from the prophets' spirits, the creation of their peoples' spirits.

And so you fell into division, it says. Time came, you longed for a child, you called on Allah. When you are in distress, you call on Allah anyway, it says, because one knows from the realm of Lahut that one was created. He knows he was created. An example of this too: at sea, it says, in darkness, you are in such a state that if you put out your hand you'd hardly see it. Wave upon wave, the ship, it says, is about to sink. You pray: if You bring us to land from here, we'll do this, we'll do that. That is, you make a prayer, it says. After reaching land, it says, you turn your back and go as if nothing happened. This is one example of it for you, it says; you want a child, it says.

When He gives the child, it says, you tie your love and affection to it, forget Me and go into shirk, it says. Into shirk, associating partners, yes. Sir, they prayed: if You give us a sound child, we will surely be among the thankful. But when Allah gave them a righteous child, they began to ascribe partners to Allah in what He had given them. That is, they forgot Allah. When he said it, he forgot. Allah is exalted above what they associate with Him. So from here we need to draw a lesson from the story. We must be very careful about the words that come out of our mouths. The Prophet (peace be upon him) says: Adopt the character of Allah, take on His character.

Be faithful to your word, he says. Who is more faithful to His word than Allah? That's a verse. Abu Bakr says: how loyal I am, he says, how much Allah Allah Almighty's character is in me? Six or seven of them are missing in you, he says. That much had he taken on Allah's character. And the Messenger of Allah says: My Lord raised me, and raised me well. He sends him as a mercy to the worlds. So we must be very careful about our word and be faithful to the word we give to Allah Almighty. Only the hypocrites do not keep their word. They lie. They always produce lies. So the lesson of this story: if you gave a word to Allah Almighty, you will fulfil that word.

And Muslims more or less practise this. For example, one says: O my Lord, if this matter of mine works out, I'll sacrifice a vow offering. He sacrifices it. He sacrifices the vow offering too. He vowed it. They do it. This carries on somewhat. But in many places they go wrong. They give their word to people. Having given his word, he turns his back and leaves. The person waits for him there, that he'll come. Or if he's to give money, that he'll bring it and give it.

Yes. These are the lessons of the story.

Where was that?

It was here. Yes. Bayramiye, if there's a part you couldn't understand, ask here. Perhaps I understood it differently. Ask in the way you understood it. Let's answer that too.

As-salamu alaykum, sir. According to Surah Al Imran, verse 130, hellfire is forbidden to a Muslim. Right. In that case, in Surah An-Nisa, verse 10: those who unjustly consume the property of orphans only stuff fire into their bellies. And they will enter a blazing fire, it says. How should we understand this? I kiss your hands. If Allah Almighty says this, a Muslim does not consume an orphan's property. Whoever denies a verse is an unbeliever.

If a Muslim knows this verse thus and still consumes an orphan's property, he is an unbeliever.

You do not consume an orphan's property. It even says: before zakat eats it all up, put it to work, it says. If you are in need, you may also eat from it as much as you need, it says. It says everything. But to take the orphan's property from his hands, to blame him or to make it your own, if you take it unjustly from the orphan, then because of your leaning toward the world, your deifying your nafs, your throwing Allah's verses behind you, and not because you exposed the orphan to it, but because you rebelled against Allah's word, you will have become an unbeliever. That's how we must understand it.

Yes. Fire in his belly both in this world and in the hereafter. Yes. Well, is there no forgiveness for this? There is nothing Allah will not forgive. Then let's consume it. It's not like that.

You will give the orphan his property.

You will repent to Allah Almighty.

And you will help that orphan so that he stands on his own feet.

If you turn back like this, with remorse, you return to Allah's mercy again. Yes.

My question: could you explain Al-A'raf, verse 203, sir? May Allah be pleased with you, he says. My question is 203, Surah Al-A'raf. They, when you do not bring them a miracle, say: why didn't you compile it like the others and bring it? Say: I only follow what is revealed to me from my Lord. This Quran is insight from our Lord. They are statements that open the eyes of the heart. For a people who believe, it is guidance and mercy.

Now here they say something to the Prophet that can't be.

And he says: it is Allah who gives the miracle.

I am only a messenger of Allah; the miracle is from Allah. That's what he says. Look what it says, third, when you do not bring a miracle, you should have compiled it like the others and brought it, they say. Say: I only follow what is revealed to me from my Lord. Whatever He reveals to me, whatever He gives, I follow it. Creating is not in my hands, he says. This belongs only to Allah, he says. Only Allah brings this forth. Sir, say: I only follow what is revealed to me from my Lord. This Quran is insight from our Lord. But what comes before miracles for us in this world is that Allah lights up the way before us.

And our Lord tells us the paths we'll take, what we'll eat, what we'll do, by the light of the Quran. He holds a light before us. Yes. This Quran is insight from your Lord. That is, to light up the way before you, sir, to tell you how to live, to distinguish lawful from unlawful, to tell what is good for your body and what isn't, to make known, sir, what sin and reward are, and so that you are seen as befits human dignity, as a human, it is what makes His commands known to you.

They are statements that open the eyes of the heart. What is the eye of the heart? The eye of the heart opens a person's insight. That is, affirming Allah Almighty is done once the eye of the heart has opened. These are the believers. That's why the believer, in Surah Al-Fajr, verses 27-30, is the one to whom Allah Almighty says: O soul at peace, your Lord pleased with you and you pleased with your Lord, enter among My servants, enter My paradise. For a people who believe, it is guidance and mercy. So this last word: for a people who believe it is guidance and mercy. Peace is with the Muslim. In the unbeliever there is no peace. In none of them?

In none of them is there peace. Because their hearts are restless and scattered, it says. That's what the verse says. Find that one too, let's see where it is. Their hearts are restless and scattered. So you won't find peace in them. Well, what is the essence of peace?

The essence of peace, one: believing in Allah. Two: believing in all the prophets. Not denying any of them. Three: being content in the world with what your Lord gives. Submitting to Him. Now, what is within this submission? If you find a piece of dry bread, with nothing at all to go with it, and you fill your stomach with it: O my Lord, thanks be to You. You gave me my provision today too, he says, and thanks Him; that person. That is peace. He will keep this alive in his heart like this. Every soul shall taste death. The inheritance of the heavens and the earth will remain to Allah. So, until the end of my life here in the world, to prove what kind of person I am, being content with what comes from my Lord, submitting, will bring peace.

What does it say here? They are in fortified cities. Which verse is this? Al-Hashr 14. You opened the commentary. Al-Hashr, let me open verse 14 from here. Al-Hashr 14.

They

will not fight you all together except in fortified cities or from behind walls. Their fighting among themselves is severe. You think them united, yet their hearts are divided. That is because they are a people who do not use reason. Not this one. Their hearts are restless and scattered. The verse is a different one. Yes. Their hearts are restless and scattered. Set that up. Find it from there.

Finding verses is also a skill.

My time is up. There's another note here. Surah At-Tin, verse 5. It's full here.

In Surah At-Tin, verse 5, the words: then We brought him down to the lowest, the lowest of the low. Some say it was said of human beings. The word asfala safilin. Allah brought people down to the lowest of the low, the words. Some say it was said of human beings. the word asfala safilin: Allah humiliates people by calling them the lowest of the low by calling them the lowest of the low. And I said asfal-i safilin is the world. He told me a commentary and another hodja likewise say that Allah calls people the lowest of the low. He showed a marble. And I thought, why would Allah call the prophets and the believers the lowest of the low? I walked away from that conversation.

Could you explain it? May Allah be pleased with you. I kiss your blessed hands. Those who use these words are enemies of Islam; appearing as Muslims, gnawing at Islam from inside like a worm, under the guise of religion they raise our youth both hostile to their state and far from Islam.

These are their words. When it says the lowest of the low, what does it mean? The heavens are seven levels. The lowest layer of the seven levels, the first heaven. That is the lowest of the low. Once, in front of the Fatih Mosque, as I was explaining this to a street vendor, it seems he was an imam there. I was younger then. He was old then. He was an imam of about 60-65. He is listening to my explanation too. And the vendor there was selling prayer caps. I'm explaining this lowest of the low to him. Here, it's in Surah At-Tin anyway. I said: the lowest of the low is the lowest layer of the seven heavens, the first heaven, the world.

He prepares the world so people can live in it, and He sends man the lowest of the low, what He calls asfala safilin, He sends here, sends to the world. They call asfala safilin hell. Then I said: He sent people to the lowest of the low, to hell, then; did He send the prophets did He send to hell, are people in hell, I said? Instead of proving themselves in this world did they prove themselves in hell, I said. At that moment, that man was an imam, apparently. Ah, how well this lad explained this, he said. Some say asfala safilin is hell. You said it well, as the world. The lowest of the low, the lowest layer.

Because man will come here. Why did He send him to the lowest of the low, and man, His most honoured creation at that? As man reforms his nafs, he will rise to the first heaven, he will see it. The second heaven, the third heaven. He will see the seven heavens. He will see paradise and hell. He even speaks of the Arshullah, the Throne of Allah. He will see that too.

Man comes, he comes. He will behold the places he came from. Down through the layers of the nafs. You can't suddenly appear before the President. First a member of parliament, that MP to a minister, that minister to the President's or the king's deputy, and his private office, then you go there. You meet him. And Allah Almighty puts no one between you and Him. Come down through the states of your nafs into My presence, He says. But come pure, He says. Yes. That's why He sends you the world. This is a place fit for living. He prepares this place. Yes. Look what He tells you. Even if you leave the world and go to the farthest corner of this universe, We will still find you there, He says.

We will still find you. Today they say there is life on Mars. Then, when He says the lowest of the low, look, there are stars in the sky, lamps of the sky, the verse says. We made those lamps of the sky an adornment for you, He says. Creating man honoured, and showing his skills in the world to His angels: look what My servants whom I created are doing; Allah takes pride in man. His leaving the world with knowledge, going to the stars, and perhaps they'll find riches there yet. These are verses.

Our Lord has said everything. So He will show your ability in the finest way. He will be able to leave the world. That Allah Almighty created him able, showing this to His angels too: look, when they said, will You create a man who sheds blood, His verse that says, you cannot know what I know; showing them its proof. Showing man's ability, what man does. That's why He says the lowest of the low: even though I sent him to the very bottom, look what he does, where he goes, how high he rises.

A hadith. It says the Messenger of Allah said: there are three people whose prayers do not go beyond their ears. Do not go beyond their ears. The runaway slave until he returns.

The woman who spends the night while her husband is angry with her.

The imam whom his people hate. What does it say here? Abu Umamah (may Allah be pleased with him) narrates. The Messenger of Allah (peace be upon him) said: there are three people whose prayers do not go beyond their ears.

These are true. These are hadith. It doesn't say they die as unbelievers. Look. Abu Umamah (may Allah be pleased with him) narrates. The Messenger of Allah (peace be upon him) said: there are three people whose prayers do not go beyond their ears, it says. Do not go beyond their ears. That is, whether the prayer is accepted or not: sometimes a person throws his head like this, say, looks elsewhere, or makes a gesture at someone, nods at them; when you do these, your prayer is broken. If you do it constantly, your prayer doesn't go beyond. Or if you spend more than half of your prayer with worldly troubles, that prayer you perform doesn't go beyond either.

That is, the full prayer; yes, you prayed, but you won't gain much of its reward. The woman who spends the night while her husband is angry with her: it's true. A woman cannot leave her husband alone and go to another bed. But a man, to reform her, can leave the woman and sleep elsewhere. The imam whom his people hate. It's true. If the people hate someone, prayer isn't performed behind him. Surely he has has a skill, has some filth. Yes. In the time upon a time they told me, I won't name the place, in Istanbul, I won't name it. Back then I was about 35. Now I'm 88. So 50-100 years ago, right?

Come to this mosque's imam, he said, let's pray there. Then let's watch what he does, he said. What is this imam doing, I said. Come, he said, let's go. No, I said, you know something about praying there, tell me, then let's go, I said. He said: as soon as he finishes the prayer, downstairs there's a women's section, he said. Let's expose what he does, come, let's go, he said. You go, and come after; I won't come, I said.

Can one pray behind that imam?

True. The Messenger of Allah described the states of such people.

As a hadith. Abu Umamah (may Allah be pleased with him) narrates. The Messenger of Allah (peace be upon him) said: there are three people whose prayers do not go beyond their ears. This part.

I wrote it twice. I learned. By mistake I sent it without writing the order. I gave you your due, sir. This hadith is in green. You indicated it's an authentic hadith. Well, even if it's the woman's right, if we keep silent, wanting the spouse by silence to see his mistake, it's still wrong. In the Quran the advice is given: separate the beds from women until they turn back from their mistake. Don't women apply the same? Why? I kiss your blessed hands. The same practice doesn't apply to women. Because a woman doesn't fully possess the same as a man. A man, for example, can be intimate with a woman twice or three times in one evening. But a woman recovers herself in three days.

And a man recovers himself every day. There's a great difference. That's why a woman can't leave the man alone and go. But a man can leave the woman. Because He created her half, created her lacking, and created the man complete.

Sir, after the time of the Mahdi, the world's last forty years quickly passing toward the Last Day: is this also because the days grow ever shorter and pass faster than before? I can't know that. I can't know what time will show. I don't know the unseen. And I don't say what I don't know.

Hazrat Mahdi is none other than our master the Prophet, peace and blessings be upon him. Because Allah Almighty forgave his past and future sins. In that case He will not revive his body in the hereafter and hold him as witness to himself. In that case, we resurrect you twice and cause you to die twice. As per His word. He will put him again into a second body. Again ready in his own body. He will taste death in the world a second time. And Allah Almighty: We revive you twice; he will have tasted death twice in the world. Yes. That is why, do not believe those who say 'I am Hazrat Mahdi'.

And how the world will pass then, I can't know. Because I haven't seen it; I don't speak of what I haven't seen.

The time's up anyway. Stay well, be entrusted to Allah. For the sake of Allah Almighty, al-Fatiha.

Amin, Ya Rabbi.