Talk of 12 August 2026

It's going slowly though, very slowly. It's here.

There are questions.

Here there's a mark too.

Surah Ar-Rum.

This is here. This is here.

It says Surah Luqman, verse 28.

It says remove the mark.

We removed 3 of them.

Let's pull this down a bit. If you go up, it goes down. I move it down, it goes down, for you it goes up. Is this broken, I wonder? The wheel is acting up, Hodja. Huh? The wheel is acting up, Hodja. That wheel is broken, Hodja. Broken on top? Look now. There's no mark there. Look, I'm moving it up, look. You can't tell where it's going. You can't tell what it's doing.

How are we going to do this, gentlemen?

Look, now it disappears, do you see? Look, now it's coming. Okay. I'll start from here now. Can we change this one? Is there a thingy for this? There was supposed to be another one here. Would this work, I wonder? Let's change it.

That one is special too, though.

Are there batteries? Let's take this apart, Hodja. Two thin batteries.

Pull to open it. Two thin batteries are needed, not big batteries, right? There should be some here, come on. 1-2 Let's put this in that. Put it in.

Let's see, this hasn't found it yet. Look, it's doing something, it didn't find it. Why not? It's moving with this one, but it didn't find this. We'll look at this. It's gone to off now. It should work now. Don't start it, come on. Now it worked. Look, that was outside probably.

Let me do something again, switch it off, off. This time this one won't work. Let's change the spot, Hodja, plug it in somewhere else. It's working.

Okay, what did it do here now? Click on that empty space, Hodja, click on an empty spot, Hodja. Here? Yes, here. One minute, Hodja, one minute, Hodja, now it's fixed, Hodja. Yes, it works well now, it changed that. Hodja, let's close this for three minutes, press here, then pull it.

Look, here this has been done. Surah Luqman, verse 28, it says. Surah Luqman, the twenty-eighth verse.

Don't look.

Twenty-eight.

We did this last week. Your creation and your resurrection are only like the creation and resurrection of a single soul, we did this last week. Okay. Ar-Rum 11, probably. We did this one too, it's coming up, it's been done, right? As-salamu alaykum, sir, my question is page 250. No, this still doesn't work. 250. Let's put the old one back again, we've settled for that. Let's take this out and put that one in. It didn't start. Give it to me. It's already come here. We said okay, fine, this is good. 250, Surah Ar-Ra'd, verse 18.

Yes.

Sorry for the bother.

For those who answer their Lord's command are the finest rewards.

This finest reward is not what He gives you in this world, palaces, mansions, yachts. The finest reward, for doing Allah's command, for doing what He said, is the reward of Paradise in the abode of eternal bliss. As for those who don't answer Him, that is, those who don't follow Allah's command, if they had all that is on earth and as much again besides it, they would surely give it up to be saved. When? When we are gathered at the Gathering, when the Supreme Court is set up, when a person whose sins went beyond bounds passes to the hereafter denying Allah, he wishes that not this world, but several worlds like it filled with jewels and gems he could give Allah as ransom and be saved.

But since Allah is the Creator, He is already the owner, who created those jewels.

He created man only so that His Self would be known, by man's own free will. If man by his own will denies Allah, then all the fine deeds he has done are wasted. We will not set up a scale for them, it says. That is, no weighing for them, it says. Yes.

Those, you see, are the ones with the worst reckoning. What is the worst reckoning? What is the rain of mercy? Mercy is where Allah Almighty, to those He loves, has promised Paradise. What is torment? Torment is Hell. Look, the worst reckoning is theirs. In the worst reckoning, because people did not do Allah's commands, from disobedience to the command comes the worst reckoning. From obedience to the command, the finest reckoning. For the finest, mercy; for the worst, hardship. Yes.

And their destination is Hell, it is declared. The place they will go to is Hell, it says. In one verse He also says: There they neither live nor die. So what does this mean? There is no more death for souls.

A very great meaning comes out of this. Here it moves to another meaning. Since Allah Almighty gave people from His own ruh, there is no death for souls either. There is no death for people either. This shows that Paradise and Hell are everlasting. It shows that people too are everlasting with your Lord in the hereafter.

Many verses: since Allah Almighty gave man from His ruh, He created man honoured above the worlds. The reason for this honoured creation is that He gave him a part of His Self. In the universe He made no being the addressee of His Self. Only man has He made His addressee. And how do we know that He made him His addressee?

When He gave man a part, the part could take many forms too, but what is the proof of it? The proof is will. Will. That is, to find the One who created you by your own will. Because in the universe, will exists only in man, to whom Allah Almighty gave it. And in the universe there are two wills. One is the universal will, which is Allah's. The other is the partial will, in man. What does this mean?

What does it mean? You find that out. I won't tell. Because it would be heavy for people. Stay well. Yes.

Did we pass that?

Wait, let me see.

It's Surah Ar-Ra'd, right? Verse 18. Okay.

As-salamu alaykum, sir.

I respectfully kiss your hands. My question: Surah Hud, 68, could you explain the verse? May Allah be pleased with you, sir.

When we open up the verses, within the verses there are many questions to be asked. And very deep meanings too. If we go into those, well, you haven't understood this verse, so how could you understand the others? That's why some superstitious words have settled in people's minds, and people take those superstitions for the truth. In this situation, if we told you a bit more of the depth, many people might understand it the moment I tell it, then many would face difficulties in their own hearts. That's why the Prophet (peace be upon him) says: you should explain in a way people can understand. Surah Hud, verse 76 Surah Hud, verse 76.

The angels said: O Abraham, give up this. For your Lord's command of torment has come, and it will not be turned back from them. This torment will surely come. To explain this, we need to go back a bit. That is, we need to go back a few verses. The angels come to Abraham (peace be upon him) as guests.

Abraham (peace be upon him) is wary of them. He offers them a fine calf. He offers a cooked calf. They don't eat. When they don't eat, Abraham (peace be upon him) becomes afraid. Don't be afraid, say the angels, we are angels.

We have come to destroy the people of Lot, they say. So he pleads with Allah Almighty. Because Lot is his uncle's son.

Together with Hazrat Lot, Hazrat Abraham, peace be upon him, leaves Urfa. In the torment of Pharaoh, of Nimrod. When he was thrown into that fire and was saved from it, he takes Hazrat Lot with him with him and goes. Hazrat Lot becomes a prophet to his people.

They engage in evil deeds. In this situation he struggles hard, So that He would not send punishment on Hazrat Lot. That's why the angels say it. Look what it says.

The angels said: O Abraham, give up this. That is, give up your pleading with Allah, your arguing, that is, praying to your Lord and asking forgiveness. For your Lord's command of torment has come. Because the word from between Allah's, our Lord's, two lips is not turned back.

I insist on using this word. Which word?

The word that comes from between His two lips.

Because He equipped us too with the form of the Essence, and with us exactly in human form He spoke as well. Allah is not invisible. That's why I insist on this word with you: Allah is visible. But Allah is not seen in this world. Because the unseen is a realm of its own. And this means the following. Allah: people cannot see Him with their eyes and grasp Him. Surah Al-An'am, verse 103, look what it says in Al-An'am, verse 103, let me read it to you now. But He encompasses and grasps all eyes, encompasses and grasps. Yes.

Look.

Eyes cannot encompass Him, that is, grasp and perceive Him. That is, they can't say: this is my Lord. Yet He sees all eyes and encompasses them. That is, He sees and grasps all existence. For there is nothing He created that is not under His rule. He is the One who knows things well, aware of everything. Yes. So, to the one who says Allah Almighty is invisible, let me prove this as well. Allah does not love liars. Nor does He make anyone lie. He doesn't make people lie. You recite the declaration of faith. Eşhedü en la ilahe illallah. I bear witness that there is no god but Allah. Ve eşhedü enne Muhammeden abdühü ve resulühü.

Hazrat Muhammad is His servant and messenger. Now, we saw the Prophet, and we saw Allah Almighty too. Where did we see Him? When Allah Almighty created us. That's why all people know that they were created by a god. But out of pride and arrogance, since they saw the one before them, Allah Almighty, as a human, and although the Prophet beside Allah Almighty told people: yes, this is our Lord, believe, they are the ones who denied. There they were divided into three groups. We said this before. In Surah Al-Waqi'ah, verses 7 to 10, what does it say? All the pairs come from one another. O you on the right, glad tidings to you.

O you on the left, woe to you. And then the class of the muqarrabun, those brought near. Now, what does it say there? The subject started from Abraham. The subject gets deeper, of course. As it deepens, it goes on, linking one to another. From one verse we travel through the Quran, that is. Say one verse, and it leads from one to another. But if we return to the subject, for Abraham (peace be upon him), this is what we called between the two lips. If the command that is never turned back has been issued, what does it say? For your Lord's command of torment has come, and it will not be turned back from them.

This torment will surely come, it says. Since Allah Almighty first created in the universe the Prophet's light, the knowing of His Self, then gave him from His ruh, and from his ruh the souls of the prophets, and from the prophets' souls the souls of their peoples He created, His word is the word; the word from His mouth comes out once. Secondly, even the Prophet, whom He loves most and sent as a mercy to the worlds, cannot turn back His word. It's final. That's why, if people only knew Allah Almighty's mercy on them, if they only knew His pardon and forgiveness, if they only knew how much He loves people, if they could only grasp that they can't give thanks for the blessings He gives, they would spend night and day weeping.

Accordingly, the Prophet says in a hadith: If you knew what I know, you would laugh little and weep much.

So Hazrat Abraham, peace be upon him, receives the good news in the end. We will save Hazrat Lot, it says. Only his old wife will stay behind. I think it's understood.

This one too

We did 76, Bayramiye probably understood. Sir, if there are parts you didn't understand, you can ask again. My question: does one who consumes an orphan's right become a disbeliever? Well, you've put it well.

We read this surah, didn't we? We just talked about this. This is playing games. Let me just leave it roughly here and get on with it.

Allah Almighty says this about one who consumes an orphan's right:

They fill their bellies with fire.

This has two meanings.

He consumed an orphan's right. But then he regretted it and gave the orphan more than he had consumed or paid it back. He has then become free of that right, his sin and reward are left to Allah, he is not bound for Hell. But in this verse, the one who consumes an orphan's right, never turning back, leaning toward the world and denying a verse of Allah, is a disbeliever. A single verse. He falls into denying a single verse. That is, he disregards it. In that case he is a disbeliever. What does it say? The one who consumes an orphan's right has filled his belly with fire. So in Surah Al Imran, verse 131, it says: toward the fire prepared for the disbelievers do not go.

Well, if he fills his belly with the fire prepared for disbelievers, is he a disbeliever or not? You decide. Simple. Yes. That's why, if you want to earn a rank, if you want to pass the exam, it's enough to stroke an orphan's head. Yes.

Yes.

Come here. Any other questions? Hodja, there's Surah Hud, verse 68, Hodja. Did the question come? It stayed up top, Hodja. A question stayed up top. This one? Okay.

My question: Surah Hud, verse 68. Let's open Surah Hud and see. Verse 68. What does it say? We did Hud, didn't we? 68. 76, Hodja. We explained 76, Hodja. This is 68. Is this 68? Yes, Hodja. Fine. Let's look at 68.

Yes.

Is this Surah Hud? Let me not open the wrong one. As if they had never dwelt there. Yes, Hodja. Is it right? That's probably it. Okay. Yes, hold on a moment. Whenever the air changes a little, the sneezing starts. That's why I paused here a bit. You said "the wrongdoers", but we've passed that.

Verse 68: As if they had never dwelt there. Know that the people of Thamud truly denied their Lord. Know also that the people of Thamud were removed far from Allah's mercy, it says. May Allah protect us.

They denied their prophet. They drove him from their land. Even exiled him. However much he warned them, they didn't understand.

They kept on denying Allah. So Allah Almighty wiped them from the earth, destroyed them.

With one blast they were left extinguished. Right? A blast; with Salih's people too, as they went under the sun, a cloud was coming. There He destroyed them. Now what does it say here? That his people truly denied their Lord. Why does Allah destroy a people for denying Allah? Even if He didn't destroy them, if they just died, He'd still punish them, but He also destroys them. That is, wipes them out. The reason He wipes them out: so those coming after don't follow them and, in the visible world, fall under torment together with them too. A mercy for those to come. But of course, since people's destinies won't change, destiny.

Among them too there are those who deny. Didn't those who came later deny? They denied too. To them too Allah Almighty said this verse, even though He knew they would deny. Though little time has passed since We destroyed their forefathers, how they have come to resemble their forefathers. Life. Yes. That's why Allah Almighty has destroyed on earth many peoples who denied His Self.

When the Prophet (peace be upon him) came into the world, he lifted destruction. Why was destruction lifted with him?

Huh? Yes. Ve ma erselnake illa rahmeten lil alemin. The Prophet (peace be upon him) came as a mercy to the worlds. In mercy there is no destruction. But there is a verse: We test you sometimes in your wealth, sometimes in your lives. Since this continues until the Last Day, Allah Almighty gives us afflictions. We are tested with our lives and our wealth.

To some places Allah Almighty, so that they come to their senses, sends afflictions. But people find an excuse for these afflictions too. They don't say it came from Allah. Once upon a time, the governor of a province says to the sultan: These people have gone astray, there are fewer people in the mosques, nobody goes to the mosques anymore. What shall I do? he says. You, he says, come here. He calls him to the capital. He sends a governor. Everyone will take their dead out through the window.

The people grumble.

They object. But they are facing the governor. They fall silent. After a while they get used to it. Once used to it, everyone takes their dead out through the window.

He writes a letter to the sultan. The governor says: Sir, they took their dead out through the window, but they didn't mend their ways. Still nobody in the mosques. You come to the capital too, he says. He sends another governor. Everyone will take their dead out through the chimney.

The people are in uproar, whatever they said, sir, an order is an order; as the dead go out through the chimney, their elders, their leaders say: look, this affliction is for us, we'll have a meeting in the mosque, today everyone to the mosque; they come to the mosque, and he says: Allah sets a person before you and is not seen. We abandoned the mosques, we abandoned the prayers. Our Lord gave us too little of this affliction, he says. That's why the fault is ours. We have no remedy but to return to Allah, he says. Finally they fill the mosques. They pray to their Lord. The governor writes a letter to the sultan.

The people, he said, go to the mosques, what shall I do? he said. Come to the capital, I'll send another governor, he said. He sends a governor. There he says: O congregation, gather round. They gather. You, he says, strayed quite far from the faith, you abandoned the mosques, the prayers, you turned your back on Allah who gave you so many blessings. A governor came to you, you didn't learn; a second governor came, out through the chimney, you didn't learn; third, here I came, he sent me. Then you entered the mosques, you repented. Now Allah Almighty, out of His mercy, has your dead taken out through the normal house door.

In just this way our Lord gives us afflictions, but no one understands.

To one who understands, a mosquito is music; to one who doesn't, drum and pipe aren't enough. Yes.

In verse 68 it says the people of Thamud were removed far from Allah's mercy. What does this mean? Allah's mercy has been lifted from them. In the hereafter, for a person from whom Allah Almighty has lifted His mercy, no one will be able to intercede. Prophets included. So what does mercy mean? Mercy is taking refuge in Allah's shelter. If Allah has cut off that mercy from your shelter, in the hereafter neither a prophet nor an intercessor will intercede for you, and Allah Almighty in His verse says: there they are without anyone and alone. May Allah protect us. May Allah leave no one without anyone or alone.

When I say without anyone, I don't mean my mother, father, uncles. One day Hazrat Moses says: O my Lord, I have no one. Can one who is with Allah have no one? He says. I am alone, he says. Can one who is with Allah be alone? He says.

Any other questions? Yes, Hodja. Let me look. New questions have come. They're new, right? Let's see, let's see what it says.

Is there one? There are two, Hodja. Two.

Did we do Surah Hud 68 at some point? We explained that, Hodja. We read it, didn't we? We read it, Hodja.

Oh, it disappeared. Look, it lost it here. What is this doing?

God forgive me. It's doing this because of that thing. This is probably the new one, right? No, Hodja, we did that one, Hodja. We did the registration thing. Did one come? Are there two? Hodja, there's one about car insurance, Hodja. Where? There's a question. Let's scroll up a bit, Hodja. Right at the end, a little higher. This one, Hodja: car insurance, health insurance, yes, Hodja. From Notat 18, Hodja: car insurance, health insurance, and for the home fire, earthquake and similar insurance, are these objectionable in our religion, can we say?

Car insurance is a kind of taking precautions, a precaution. With the few pennies you pay, if the damage you suffer is large, this is help to you from the state or from that company. Then, this is mutual help. If you don't suffer damage, your brother will. With this money he'll have helped you, and you him. If insurance and car insurance were harmful, then people's solidarity with one another would be harmful too. This is also a matter of helping people we don't know. They also employ people there. And their salaries; people find work. Sir, they give them work. But of course, it's right if these insurers work honestly and fairly.

Some of them cheat. With the money I paid, sir, with some clauses they've put at the bottom, they deny him, saying you don't fall under this clause. But if they worked honestly... For example, so as not to pay too much money, they have it written down as less. In that case the person is wronged. Granted, he gets a few pennies, but still it wasn't done fairly. For those who work fairly there's no objection at all. Car insurance is fine. Insurance is fine too. For example, we have our car insured. I mean, I'm not saying this because I've insured my car. Truly. When it gets hit, from the money Ahmet and Mehmet put in there, and with the money I paid, my car gets repaired.

How nice. They've helped me. When his car gets hit, we've helped him. In Islam there is mutual help. This counts as mutual help too. Yes.

Let's see, are there others?

Look, when it gets here, this part disappears. Do you see? It's here.

As-salamu alaykum, Hodja. How does one best repent to Allah? It's started. Now, inshallah, as I teach, it'll stop. I kiss your blessed hands, he says. People repent with the tongue, and they also repent from the heart. Repentance with the tongue corresponds to this verse: We do not hold you to oaths made by slip of the tongue, it says. That repentance is like a slip of the tongue. For example, in conversation you say, by Allah, I'll do this, you say, I made Allah my witness, but it's a slip of the tongue, He doesn't accept this oath of yours. But when you say: by Allah, I will do this in such a way, consciously, then you have sworn an oath.

An oath, if your oath is harmful, has an expiation. You're not obliged to carry it out. Repentance is like that too. Repentance isn't like this. Repentance you will do from the heart. Now a hodja makes a man repent. Come on, let's all repent together. What does he say? Estağfurullah el-Azim, Estağfurullah el-Azim, Estağfurullah el-Azim, I ask forgiveness of Allah the Almighty, the Generous, the Merciful, besides whom there is no god but He, the Ever-Living, el-kayyum, ve etubu ileyh. He says it like this too. Here a person says it however it comes to his mouth. There's one who says it like this.

And then: Estağfurullah el-Azim, Estağfurullah el-Azim. That is, my Allah, forgive me my sins, I have repented. Look, when you say this knowingly, from the heart, again and again, Allah Almighty says deeds depend on intention. Your intention: if you've set up counsel with your Lord, if you've set up the dialogue, if you know you're standing face to face before your Lord, the repentance you make this way is accepted. But you won't do it again. Now, the proof of what we've said: in the best way, when you go on Hajj, you circle the Kaaba. Why did you go there? To be forgiven your sins. To visit the House of Allah.

You went. The intention is to be a complete pilgrim. There, along with prayers, the sa'y, performing the sa'y between Safa and Marwa. At the Station of Abraham you also pray two rak'ahs. And Allah Almighty says: you came here from the heart. And although I am everywhere, to visit Me here, My House and Me here, you set out all the way from your homeland, took the trouble to come all this way. You became My guest. Out of respect for My guest I've forgiven all your sins, He says. So you are as pure as if newly born from your mother. Even if you can't go there, if you pray in the same way from the heart and stay true to your word from then on, there's no sin that won't be forgiven.

Because the door of repentance is open.

Any more? Let's see, let's see. Hodja, there was Bayramiye's question, Hodja. What? There's Bayramiye's question. Let me ask again. Bayramiye. Let's see, let's see, is it there? Where? Has it come? The one at the top. Bayramiye. Hodja, in that verse there's something like "your Lords". As-salamu alaykum. Bayramiye.

My question: in Ar-Ra'd, verse 18, it says "our Lords". Could you explain this? "Our Lords." As you say, if it says "our Lords", it's as if besides Allah there were many Lords. Now let's look at the verse. Surah Ar-Ra'd, verse 18.

Surah Ar-Ra'd.

Surah Ar-Ra'd. 18.

Those who answer the command of their Lord, it says here. That's probably what she means. Yes, Hodja.

Here, if it said those who follow "his Lord's" command, it would match one person to one person. When "his Lord's command" becomes "their Lord's command", it means the command of the One who is the Lord of many people. This is "their Lord's". It addresses people. It doesn't say "your Lords tell you this". People's Lords: your Lord, his Lord, her Lord, who is their Lord? Allah, a single God. Everyone who recites the declaration of faith, mind you. Look what it says anyway: those who answer their Lord's command, it says. There's a thing here, a signal, a sign. It doesn't mean those who don't follow.

If it meant those who don't follow too, idol worshippers would have a Lord too, Satan worshippers would have a Lord, all kinds of temples would have a Lord. But here Allah Almighty ties it down. Those who answer their Lord's command, that is, Muslims. My Lord too. Ahmet's Lord too. Mehmet's Lord too. "Our Lord's", that is, now He says it to all: "our Lord's". Or "our Lords'". Your, his, her Lord. In Allah's own wording. Is it more when we say "our Lord's"? Here, concerning Allah Almighty: "their Lord's". That is, it means people one by one. Who are they? It means those who are Muslim. Look what it says: those who answer their Lord's command.

Muslims. There's something here, there's a definite command.

There is the finest reward. What is it? Paradise. As for those who don't answer Him, if they had all that is on earth and as much again besides, they would surely give it up to be saved. Give it up. Because they claimed divinity for others besides Allah and went outside Allah's command. So they have no good deeds at all. They do. They do. So? What became of those good deeds? Ah. Look now.

Who created this whole universe? Allah. Who created us? Allah. Who gave us the command? Allah. If you associate partners with that Allah, that God, and don't listen to Him: He feeds you, gives you drink, gives you reason, makes you His addressee, gives you a part of His ruh, and you are arrogant toward Allah Almighty, you exalt yourself, you're proud, you bear grudges in your heart, you deny Allah. So? Then what? You did Allah a favour and now you claim your due? He won't even set up a scale for you. Look what it says about them in the verse. All the fine deeds they did are wasted, it says. Yes.

Any more? Let's see.

Let's see, let's see who has one. There's one more here.

No. No more. There is, Hodja. There's one last one, Hodja. There's one very last one, Hodja.

What? Is it below? Below, Hodja. At the very bottom. This is jumping around. Do you see? Yes, Hodja. As-salamu alaykum, sir. My question: observe Allah's commands and prohibitions, observe them, observe, observe His prohibitions, so that Allah too watches over and protects you. Is this a hadith, sir? she asks. Now, its meaning is this. This has been written incompletely. Everyone observes Allah's commands and prohibitions, but still, within destiny, to prove what kind of person you are, He gives you some afflictions. For instance, in the affliction He gave, though you were with Him, didn't He watch over you?

Now there's a very incomplete statement here.

If you are with Allah, Allah too is your... what? it says. With you. Allah is the helper of people. So, writing these hadiths this way belongs only to the Prophet alone. People write them in their own way of understanding. For example, it says: you are protected by many beings you don't yet know. The one who isn't with Allah is protected too, and so is the one who is. That is, these need to be explained in a very fine language. Yes, part of it fits the verse, part of it contradicts it. So if you call it a hadith, it isn't. If you say it's not a hadith, there are parts that fit. That's why, if part of it is far from hadith, from the verse, it is not a hadith.

Upon people, Allah Almighty has a certain mercy. And that mercy is this. If a person gives charity, the small afflictions that would reach you that charity wards off. And if you don't love Allah, you don't help people. True, those who don't love Allah help too, but you... Muslims, when they give charity, give it for Allah. They feel compassion and give. Compassion comes from faith. And faith in a person is belief. If that belief is in Allah, you give charity. And that charity, against the small afflictions coming to you, becomes a veil. This they can't put into writing this way. Observe Allah's commands so that He protects you.

Observe, so that Allah too watches over and protects you. Allah already watches over and protects everyone.

He doesn't let them out of their destiny.

When people are about to step outside their destiny, He puts them back inside it. Is there a verse? I don't speak without a verse, you know. I'm asking you now. Which verse is it?

We are the best of planners, it says, Hodja. What? We are the best of planners, it says. No. That also falls under it, that too. It goes like this. They set a trap. And We set a trap too. But We are the best of planners. Look. Fine.

So, watching over and protecting them. In this way He protects all people. He protects all people who would go outside their destiny. That's why He protects the disbeliever too. He sets traps too. He foils their traps.

When they were talking against you at home, were you there? We were beside them, says Allah Almighty. They prepared a trap. We foiled their traps, He says. Because it's outside their destiny.

Yes.

Look how nice. Go on, ask. Let's explain with verses: what is verse, what is not. Which part comes from this hadith. It's not a hadith.

Now if some parts of this appeared in another hadith, we'd call it a hadith too; if it were a full hadith, we'd call it a hadith. Now, because a person doesn't know. Well, these appear here too. That is, these words appear. You said here it's not a hadith, he says. But here it doesn't make a hadith. So that Allah too watches over and protects you, it says. Allah to me, that is, when I do Allah's command, does Allah become a guardian over me me? Come on.

Did you think you would die without proving what kind of person you are? it says.

This is a statement just like the words of Zionism. It brings man... it brings Allah down to the level of man. It makes Him like his friend. Yes.

If there are more, let's see; if not, let's close our lesson.

No, there are no other questions. Yes. I'm a guest anyway, tomorrow I'll set off on the road. We close our lessons here. Stay well. May you be in Allah's keeping. For the sake of Allah Almighty, al-Fatiha.

It's time for the evening prayer. The night prayer is almost here.

Is there half an hour left? Let's pray right away. Come on then.