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Ramazan Sevinci 20. Bölüm | Ubeydullah Sezikli & Hatice Kelpetin Arpaguş (10 Mart 2026)
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00:00:00Bismillah, Bismillah, Bismillahirrahmanirrahim, Bismillah.
00:00:16Dear viewers, in the indescribable silence of the Day of Judgment, a heart-wrenching cry rises from the sole owner of all things to His servant.
00:00:28O son of Adam, I was sick, and you did not visit me, you did not care for me.
00:00:37The servant is shaken by this call and, feeling ashamed, turns to his Lord,
00:00:43Oh Lord, how could I possibly visit You? How could illness possibly afflict You?
00:00:51"You are free from these things," he said. Our Lord gave this answer to His servant.
00:00:56I had a servant, do you remember? He was sick, and you didn't go to visit him.
00:01:04You didn't ask how he was doing. If you had asked how he was doing, if you had visited him, you would have come to visit me.
00:01:13When the servant bowed his head in shame, our Lord spoke again.
00:01:17"My servant," he said, "I was hungry, and you did not feed me."
00:01:23Kul was again very surprised, astonished, and embarrassed.
00:01:29"My Lord," he said, "You do not get hungry, you do not eat, you do not drink, how can I satisfy you?"
00:01:36Our Lord spoke to him as follows:
00:01:38If you remember, I had a hungry servant who asked you for a morsel of bread.
00:01:44But you denied him even a single morsel of bread.
00:01:48If you had given it food and drink, that would have satisfied my hunger.
00:01:54The club was shaken even more.
00:01:56While he continued to feel ashamed, our Lord spoke to him once more.
00:02:00"My servant," he said, "I was thirsty, and you did not give me water."
00:02:04The servant was now so ashamed before his Lord that he didn't know what to do, and
00:02:11Oh Lord, how can I give you water?
00:02:14Then our Lord said, "I have servants who are thirsty."
00:02:18They asked you for water, but you withheld it from them.
00:02:22If you had given him that water, you would have found him with me today.
00:02:28Dear viewers, it's not far from us, it's very close.
00:02:33The pleasure of our Lord is found alongside a thirsty heart.
00:02:38In the lament of a sick person.
00:02:43He says, if you show mercy and compassion to those on earth, those in heaven will show mercy to you.
00:02:52This evening, on our "Joy of Ramadan" program, we will be discussing God's mercy, compassion, and His communication with His servants.
00:03:02We have very valuable guests in our studio.
00:03:06The professors were Dr. Hatice Arpaguş and Dr. Ubedullah Sezik.
00:03:11Don't leave us.
00:03:17A'udhu Billahi Minash Shaitanir Rajeem
00:03:38In the name of Allah, the Most Gracious, the Most Merciful.
00:03:39In the name of Allah, the Most Gracious, the Most Merciful.
00:03:40In the name of Allah, the Most Gracious, the Most Merciful.
00:04:08In the name of Allah, the Most Gracious, the Most Merciful.
00:04:12In the name of Allah, the Most Gracious, the Most Merciful.
00:04:13In the name of Allah, the Most Gracious, the Most Merciful.
00:04:14In the name of Allah, the Most Gracious, the Most Merciful.
00:04:18In the name of Allah, the Most Gracious, the Most Merciful.
00:04:23In the name of Allah, the Most Gracious, the Most Merciful.
00:04:24In the name of Allah, the Most Gracious, the Most Merciful.
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00:04:34In the name of Allah, the Most Gracious, the Most Merciful.
00:04:38In the name of Allah, the Most Gracious, the Most Merciful.
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00:20:35So, the reason for his existence is not another being, and there is no one after him, for example, his son, like in Christianity, he is called a son.
00:20:44It is said that he has no son, or that angels are his daughters, for example, and this is what he hated, and Samet
00:20:53That's the kind of being he is, and we, for example, are generally always social beings, community beings; we always have needs, and we always have relationships.
00:21:04This will be reflected.
00:21:05Here, Allah-u Samet is with this Samet, meaning the literal meaning is different, but let's not go there; everything is in need of Him.
00:21:14That is, for example, God Almighty did not create us because He was in need, or this universe because He was in need.
00:21:21He did not create it.
00:21:22Normally, when we do something, it's kind of like an investment, like, "Today I'm going to work because..."
00:21:31I'm getting paid, or I'm going to school today to get my diploma, for example.
00:21:35So, today I'm cooking, I need to eat, it's like, we always do it this way when we look at our lives.
00:21:43We see that we have a regulation in place regarding this matter.
00:21:45There is such a series of needs for Allah Almighty, that is, on our existential plane, but for Allah Almighty...
00:21:52That's out of the question.
00:21:54Therefore, the Surah Ikhlas also states that Allah Almighty exists just like us, but He is a being just like us.
00:22:01The verse "Leyseke Misli" also states this very clearly and explicitly.
00:22:05And then, by explaining it a little more.
00:22:08He explains it.
00:22:09Yes, that would very clearly explain that there is no being like us.
00:22:15In other words, in terms of both immanence and metaphor.
00:22:17Yes, so of course, we know Allah Almighty not as a direct being, but through information and revelation.
00:22:26and the Holy Quran.
00:22:27But when we get to know someone here and attribute certain names and adjectives to them, there are, of course, certain rules and regulations involved.
00:22:34It is necessary.
00:22:35For example, how do we know what our names mean, what qualities they possess?
00:22:40Here too, we will not consider God as an entity, but rather through His names, attributes, and nature.
00:22:49In relation to this, what do the Names of Allah (Esma-i Hüsna) mean, and what is their semantic scope?
00:22:54We will get into these, God willing.
00:22:55We need to focus on these issues as well.
00:22:57To move a little further.
00:22:58Yes, dear professor, you are also doing truly important work regarding our Mosaki, our own Mosaki.
00:23:11And of course, since words are very valuable to us, and especially in our Mosaki, words take center stage—we can say the lyrics are the same way.
00:23:22Our lyrics also always have religious themes.
00:23:26These themes are also explored as a manifestation of our Sufi religious literature.
00:23:33Here, the most frequently explored themes include love for God and love for the Prophet.
00:23:39And in terms of our relationship with our Lord, as servants of God, topics like sin, forgiveness, and mercy are constantly on the agenda, especially since we are in the month of Ramadan.
00:23:51From these perspectives, could we perhaps examine our lyrics a little more closely in the works we perform?
00:23:58So, of course, there's the matter of being chosen, and of course there could be many lyrics, but for example, you yourself are a composer.
00:24:05Why did the composer choose these lyrics? I think that's the question we need to consider.
00:24:10Because it means they're in the same frame of mind as both the lyricist and the composer.
00:24:16Actually, that state of mind is entirely and completely what they receive from God, what is made to be felt by Him, in a way.
00:24:27Therefore, the moment their meeting occurred is the starting point we need to consider.
00:24:31Why these lyrics? Out of hundreds, thousands of lyrics, why these?
00:24:36Because I think music...
00:24:37Do I call the composer with lyrics?
00:24:39Of course, of course, we know about the things that are done out of necessity, spontaneously.
00:24:43I'm not talking about compositions, that's what's being done on that table.
00:24:46You know, compositions that have truly become permanent, that have gone down in my cultural history, in my musical history.
00:24:53Let's put it this way, of course.
00:24:57For example, when composing a piece, the composer's state of mind often matches the state of the lyrics.
00:25:03Similarly, in what kind of state of mind is the person writing this to God Almighty?
00:25:10Even if he doesn't write anything now, there is actually literature in his music...
00:25:14I call it a two-winged one.
00:25:17For Zülcenahe to exist, for it to have two wings, something needs to be composed,
00:25:22Although it may seem like a favor to the composer, the lyrics are also a favor to the composer.
00:25:27You can't separate these compositions.
00:25:29Yes.
00:25:29Now, I'm saying this for the following reason.
00:25:31For example, what you're reading, and then there's the sound artist's influence on it, for instance, if we're reading it.
00:25:36Apart from all of that, if we consider this:
00:25:40Without doing anything, we are actually remembering God through music.
00:25:44This is the case in our field.
00:25:46How?
00:25:46For example, let's start.
00:25:48Gee.
00:25:50Even while reciting dhikr, we suddenly enter the Hijaz mode, the melody.
00:25:54We have no choice.
00:25:55Oh my God, oh my God.
00:25:58Isn't it?
00:25:58We have to go in.
00:25:59Of course.
00:25:59Compulsorily.
00:26:00There is no god but Allah.
00:26:04So I'm making a melody.
00:26:05Therefore, we are doing this here, especially in dervish lodges—I won't say that anymore, but we are doing it in mosques as well.
00:26:13Therefore, from the moment you do this, it becomes the declaration of oneness of God, the glorious name of God, He, the Living.
00:26:20His name, by virtue of being, already signifies all the names of God Almighty, which we express through music.
00:26:25Whether we like it or not, we remember them.
00:26:26You're saying there's no need for lyrics.
00:26:28We mention it once without needing lyrics.
00:26:29Yes.
00:26:29That's a very important thing.
00:26:31The lyrics, then the next lyrics are coming.
00:26:33For example, when we recite the Mawlid al-Sharif, we should first mention the name of Allah; that is obligatory for every servant of God.
00:26:40We are voicing what God Almighty wrote, what Süleyman Çelebi wrote to God Almighty.
00:26:46We turn it into a melody.
00:26:48Why are we bringing it?
00:26:49Because when we bring it like this, it attracts more buyers.
00:26:54The second one has a greater effect on the soul.
00:26:56We need souls that are spiritually affected by it.
00:26:59Is there any guarantee that everyone will be affected now?
00:27:02No, I mean, every era has its own unique characteristics, Professor Mustafa.
00:27:08There is Molla Kasım.
00:27:10So those Mullah Kasims will continue until the end of time.
00:27:13They didn't just come with Yunus, you know.
00:27:15Actually, if we look a little deeper, these Mullah Qasims existed even during the time of the Prophet Muhammad.
00:27:20They existed, in other words.
00:27:21Because everything operates on balance, absolutely everything.
00:27:24It actually balances it out.
00:27:26Of course, for example, in the paradise that Yunus wrote about, they say there are 3-5 Houris and 3-5 Gılman, but I need you, only you.
00:27:34Now, a moment of understanding is needed here.
00:27:36He will realize this.
00:27:38So you can perceive it as if he's in a position where he doesn't want paradise.
00:27:42Or perhaps he wants to see God in the highest level of paradise.
00:27:47You can already sense that he wants to reach the highest level in heaven.
00:27:51This is something related to your perception.
00:27:53When understanding is closed here, neither music nor poetry, nothing can do for you.
00:27:59Sadakallah.
00:28:00Thanks.
00:28:01Do you understand?
00:28:01Thanks.
00:28:02Thank you.
00:28:02First, to open up this understanding.
00:28:03So, what do we need to do to open it, Mustafa abi?
00:28:07Information.
00:28:07You need the information to do this.
00:28:10It's not just about information.
00:28:11He is left standing on one leg with knowledge.
00:28:13Let's call it added wisdom.
00:28:15Transforming knowledge into wisdom is actually an advanced stage.
00:28:18In other words, you can be as knowledgeable as you want, but if someone hasn't recited the declaration of faith, "La ilahe illallah" (There is no god but Allah), the essence of things, and the divine names, then it's all meaningless.
00:28:27So knowledge alone won't get you anywhere.
00:28:29The heart won't take you anywhere.
00:28:30This makes you feel...
00:28:31It will make you feel it.
00:28:32I am protecting your feelings.
00:28:33For you to feel the emotion in the information you are reading, your heart needs to have this heightened attention.
00:28:38Thanks.
00:28:39Thanks, sir.
00:28:40Thank you.
00:28:40I always see it as a three-legged creature.
00:28:42So, we have madrasas for the sake of knowledge.
00:28:45We have lodges for the sake of knowledge.
00:28:47Generosity and public service are our foundations for this world as well.
00:28:51If a person lacks even one of these three, they become lame.
00:28:55A person is complete when all three are present.
00:28:57We call them complementary parts.
00:28:59Thanks.
00:29:00So we're getting better.
00:29:00Teacher, actually, within our effort to know God, our relationship with Him as His servants, our communication, being close to Him, and feeling that closeness is essential.
00:29:14For example, a person commits a sin.
00:29:18He doesn't know if he's been forgiven or not, he repents, turns to God, and has a hope.
00:29:24They might think, "I wish I could feel it, like I've been forgiven," or something like that.
00:29:29We are constantly conversing and communicating with our Lord within our inner world.
00:29:33We may or may not be aware of it, but she shares the difficulties she's experiencing with him.
00:29:38She awaits an answer from him and always seeks refuge in his mercy.
00:29:43He always asks from Him, just as God wants us to ask from Him.
00:29:48Therefore, all of this is a love-fear relationship, and through this relationship, our Lord always shows us that He favors forgiveness.
00:30:00Would starting our journey of knowing our Lord be a more accurate beginning?
00:30:07Of course, the "now" part was great.
00:30:09Let's say someone is a sinner, meaning they committed a sin.
00:30:13In other words, humans are prone to forgetfulness.
00:30:16So, we can all sin unintentionally sometimes.
00:30:19So what should be done in this situation?
00:30:22As you mentioned, if we have made a sincere repentance and truly know God, God forgives us.
00:30:28Because there are so many things, so many names, related to forgiveness in the Esma Hüsnası (99 Names of God).
00:30:34Zuma, Fire, Gaffar, Rahman, Rahim.
00:30:39For example, even at the very beginning, the Basmala (Bismillahir Rahmanir Rahim) is very important to us.
00:30:44Now, the Basmala is the essence of everything.
00:30:46And when we look at the Basmala, for example, we recite the Basmala every day, perhaps all the time, but...
00:30:54One of His names, not God Himself, but a name derived from His name: Allah, Rahman and Rahim.
00:31:00For example, three.
00:31:01So, Allah, the divine name, the proper name, the given name.
00:31:05Rahman is like that too, actually.
00:31:07Plus Uterus.
00:31:08So, He presents Himself to us entirely as the Most Gracious and Most Merciful.
00:31:13So, if I commit a sin, will God forgive me?
00:31:17So, when God describes Himself to us, He already states very clearly and explicitly that He is the Most Gracious and the Most Merciful.
00:31:23In fact, there are at least two, and possibly more, instances of this in the Quran.
00:31:28He writes that he has made mercy his principle and a religious obligation.
00:31:32For example, I think this is very important.
00:31:34Now imagine a boss...
00:31:36Does he say it's absolutely essential?
00:31:37So, if we look at it from the perspective of sin, idolatry is included, for example, the biggest sins are idolatry.
00:31:44Because you are associating partners with God.
00:31:46So, in a way, think of it like this:
00:31:48You're going to your boss, who do you think you are to talk back like that?
00:31:52And then you expect a pardon.
00:31:54Think about our position.
00:31:56In this sense, shirk means associating partners with God.
00:31:58So you know him, but you don't see him alone in the workplace.
00:32:02Or you're not reaching out to him directly.
00:32:04You are committing this sin.
00:32:06Even if one repents for associating partners with God, that is, associating partners with God is the greatest sin.
00:32:11God Almighty now tells us that He will forgive even those who commit idolatry if they repent.
00:32:15And as I said, when he introduces himself, he talks about what he created.
00:32:20That is, He made it obligatory to show mercy to His own soul.
00:32:24So that's how the verse is written.
00:32:25He also said that He created this existing universe beforehand, that He is its owner, that is, the possessor, the owner of all dominion.
00:32:34that is, that he owns this property and continues to exercise sovereignty over it,
00:32:41We need to focus on that as well.
00:32:42For example, that it maintained its sovereignty,
00:32:44külle yevmin hüve fişe’n, he does something every moment,
00:32:49Not like the god of the thing he created, in Aristotle's sense.
00:32:52He created it, not that he withdrew from it.
00:32:54At every moment, in every task, that is, inevitably either through his manifestation or directly in his presence,
00:32:59In other words, it is He Himself who creates, not through other intermediaries.
00:33:02Now, when this happens, it automatically, and then it says,
00:33:06When he introduced himself to his servants,
00:33:08you know, the kind of boss you have...
00:33:10He has made love and compassion his guiding principles.
00:33:13For example, what would your reaction be to this?
00:33:15When you commit a sin, you automatically repent immediately, right?
00:33:20So, under normal circumstances, this actually tells us,
00:33:23Yes, we can sin.
00:33:24So, we actually need to process it.
00:33:27Now, I always say that...
00:33:28For example, did any of the Companions of the Prophet knowingly commit a sin?
00:33:30Did you accept that I am a Muslim?
00:33:32Have I converted to Islam?
00:33:33I don't actually commit sins after entering.
00:33:35But it happened that,
00:33:37you know, by accident,
00:33:38That's what you call losing your temper,
00:33:40We became angry.
00:33:41Blood rushed to our heads,
00:33:42The circumstances were very unfavorable.
00:33:44We did some things we didn't want to do.
00:33:46Yes.
00:33:47But there's a quick turnaround.
00:33:49So, I mean, I did it, okay.
00:33:50So, I mean, I crossed to the other side of the river.
00:33:54It's not like I've cut off my connection with God.
00:33:58She will forgive many of the names of God.
00:34:00As I said, Gaffar,
00:34:02ezu mafire,
00:34:05Rahman
00:34:06Gafururrahim.
00:34:07In fact, they both grant forgiveness together.
00:34:10He is also showing mercy.
00:34:12Al-Wahhab,
00:34:13He is the giver.
00:34:14For example, Jews are stingy with regard to God.
00:34:19For example, when the Quran tells us about the Jews,
00:34:22No, when you look at us,
00:34:24you know, what our Holy Quran presents to us
00:34:27When we look at conceptions of God,
00:34:30There, it's the exact opposite.
00:34:31So, that is, that he is generous,
00:34:35every moment he/she gives
00:34:37For example, He provides sustenance at every moment.
00:34:38I'm getting through everything.
00:34:39For example, when we have a relationship with someone,
00:34:45If he/she is being ungrateful to me,
00:34:47So I'm imagining myself as a boss,
00:34:49But I have an employee like this,
00:34:51He/She is ungrateful to me every minute.
00:34:53For example, in the evening, it cuts off his sustenance.
00:34:55They seem like global bosses to me.
00:34:57But God Almighty is in rebellion at all times.
00:35:01But nevertheless,
00:35:02if certain conditions are met,
00:35:05He also provides for them.
00:35:06So, for example, it's not the case that God cuts off the livelihood of non-believers.
00:35:11Even though he didn't believe it,
00:35:12He knows that this servant does not believe.
00:35:14He doesn't even have the quality of being a servant,
00:35:16that is, in polytheism or atheism,
00:35:20He chose to be an atheist, though...
00:35:21He goes and applies for various means,
00:35:25He's trying to win.
00:35:27By saying, "You don't know me," and cutting off my livelihood,
00:35:31that is, in providing sustenance,
00:35:32in bestowing blessings,
00:35:33So there's no relationship.
00:35:35If you don't know me,
00:35:37He's not describing himself in a way that says, "I don't know you either."
00:35:40But of course, that's not it,
00:35:42That doesn't mean that either.
00:35:43He says he'll end up in hell in the afterlife.
00:35:46So, they'll end up in hell in the afterlife.
00:35:48So these are,
00:35:49And this life isn't just about this world.
00:35:52You know, we are outside of this world,
00:35:54to another realm,
00:35:55We also believe in the afterlife.
00:35:57You know, right here...
00:35:59For example, if the Quran had even the value of a fly's wing,
00:36:03Isn't that right?
00:36:05God does not value the world.
00:36:08Therefore...
00:36:08Temporary.
00:36:09Yes.
00:36:10Temporary.
00:36:10It's temporary, limited.
00:36:13So the true eternal home,
00:36:15afterlife.
00:36:16And we actually,
00:36:17Yes, there is a certain order in the blessings of this world.
00:36:20Because that's how God Almighty created us.
00:36:22For example, it doesn't tell us to completely renounce the pleasures of this world.
00:36:25Well, there are such understandings too, but...
00:36:27For example, according to Imam Maturidi,
00:36:29We have inherent natures by virtue of our existence.
00:36:32So what are our natures?
00:36:33Things like food, drink, taste, pleasure, enthusiasm, etc.
00:36:36For example, these kinds of qualities of ours.
00:36:38For example, these:
00:36:40It enables us to live in this world.
00:36:42So we are in the worldly pleasures,
00:36:44Yes, but of course,
00:36:45Within the limits set by God.
00:36:48In the pleasures of the world,
00:36:49Yes, we should benefit from it.
00:36:50But we need to make these things our goals, for example.
00:36:53That's our biggest mistake here.
00:36:55So what is it?
00:36:57You know, the material things, the house,
00:36:59I don't know, like a career, for example,
00:37:01These things are all temporary.
00:37:03You know, all the existing ones,
00:37:04that is, in his/her existence, in his/her possessions,
00:37:07in his child,
00:37:08in that location,
00:37:09All of these have been given to you temporarily.
00:37:11So, it's about becoming aware of this and acknowledging it.
00:37:14like my true self or the true me is the owner of this,
00:37:18boasting like this,
00:37:20There's no need to adopt a different position or deify himself.
00:37:25Because the thing,
00:37:26The devil won't leave us alone either.
00:37:28Moreover, such negative typologies are also found in the Quran.
00:37:32For example,
00:37:33This feeling of being like a god—that potential exists in humans as well.
00:37:37So if he doesn't use it well,
00:37:39its existing existence or data to itself,
00:37:43as if he were a god,
00:37:45Because there are also certain things from the past, for example.
00:37:49So the sultans,
00:37:51So it's not our own Islamic thing, but...
00:37:53such a self-immortal,
00:37:54very successful,
00:37:56For example, a good commander,
00:37:57very successful,
00:37:58But after a while, he starts to think of himself as...
00:38:01I have godlike qualities,
00:38:03that success,
00:38:04Because there are a number of given things, and a lot of them...
00:38:06For example, their endings are often very disappointing.
00:38:09Because he doesn't know his limits.
00:38:11So, those certain qualities that were given to him,
00:38:14with his natural, essential qualities or with the characteristics that make him think of himself as a god,
00:38:18But they will all pass,
00:38:20It will all pass you by one day,
00:38:21We need to become aware of it.
00:38:22Thanks.
00:38:23So how will he achieve this awareness here?
00:38:26Reason and willpower make you something.
00:38:30It balances things out, but that's not enough.
00:38:31Willpower needs to be trained.
00:38:33How can willpower be trained?
00:38:35The will is trained through revelation.
00:38:37In other words, it cannot happen independently of revelation.
00:38:39Because after a while, reason tells you...
00:38:41Self-interest can also be presented by reason as if it were its own thing.
00:38:44For example, the truth is as follows here:
00:38:46He might do something in front of you.
00:38:47Then secularization would be treated as if it were the truth.
00:38:50No, secularization, of course.
00:38:51Of course, they can do that.
00:38:52He can.
00:38:53So I have to earn money,
00:38:55Okay, win, but that's normal.
00:38:57Going and stealing too,
00:38:58But my children are hungry tonight.
00:39:01Now you don't need to go and steal for that.
00:39:02If it's really that day,
00:39:04These things fall under the category of "travel permits".
00:39:06But for example, in this way to himself
00:39:08They might come up with a number of excuses, for example.
00:39:10These are not valid excuses.
00:39:12Like I said.
00:39:13You know, there are always boundaries here,
00:39:15So this is where revelation and divine inspiration come into play,
00:39:20It needs guidance.
00:39:21Of course, of course.
00:39:22So, this potential that we have,
00:39:24For example, as my professor mentioned a moment ago,
00:39:26Of course, emotion is important too.
00:39:27So, in terms of emotion,
00:39:30For example, how music appeals to our emotional world.
00:39:33And much of the art, for example,
00:39:35It has a very significant impact.
00:39:37I always refer to them as follows:
00:39:39Let's not make them compete.
00:39:40So, it's not like one is superior to the other in a way,
00:39:43Let's always use it in balance.
00:39:45Because each of them, that is, in our personal lives
00:39:48or in our social life
00:39:50It has seriously important functions.
00:39:53But he pits them against each other,
00:39:54one superior to the other
00:39:56or worse
00:39:58if it tries to launch it,
00:39:59We'll be the ones who lose, actually.
00:40:01Yes, we say they are all necessary.
00:40:03Now, dear viewers,
00:40:05We are going to Kahramanmaraş today.
00:40:08Let's see what our citizens are doing on the streets.
00:40:09What are your thoughts on these issues?
00:40:12We will learn that.
00:40:13Please come in.
00:40:20When you say Allah,
00:40:22what we believe in
00:40:24We need to take a good look at what we believe.
00:40:27What is God?
00:40:29The One who created us, who brought us into existence from nothing,
00:40:32How does it take shape in our minds as an entity?
00:40:36God Almighty,
00:40:37of course, including its own inherent and supremacist attributes.
00:40:41There are things that he told us,
00:40:43We know these things from our own experience.
00:40:44like what?
00:40:45For example, the body,
00:40:46seniority,
00:40:46survival,
00:40:47Oneness,
00:40:47of the opposition,
00:40:48news,
00:40:49self-sufficiency,
00:40:50For example, life,
00:40:50science,
00:40:51Semih,
00:40:51Basar
00:40:51will,
00:40:52power,
00:40:52word,
00:40:52like creation,
00:40:53When we look at the attributes of Allah Almighty,
00:40:55That God Almighty is alive,
00:40:58that he is alive
00:40:59that he is alive
00:41:00what he heard,
00:41:01what you saw,
00:41:01He saw things that nobody else would see, and so on.
00:41:04We can get it out of here.
00:41:05Koran,
00:41:06no matter what a person goes through,
00:41:08If he cannot constantly remind himself that he should not lose hope in God's mercy,
00:41:11It has always given me hope.
00:41:14God exists.
00:41:15one,
00:41:16He has no spouse or partner.
00:41:18So, as it is stated in the Quran,
00:41:22He is one,
00:41:24It is unique,
00:41:25He has no wife or partner.
00:41:26God Almighty,
00:41:28May you never withhold your help from us all, for the sake of the holy month of Ramadan.
00:41:31God revealed Himself to us,
00:41:33He is such a witness that in the Quran,
00:41:36I want to be known.
00:41:39We too, in order to know the known God,
00:41:42today here,
00:41:43with our brothers and sisters,
00:41:44with our older brothers,
00:41:46We are trying to read the word of God.
00:41:48Therefore,
00:41:50Allah,
00:41:52the one who creates from nothing,
00:41:54The creator of the worlds we know and don't know,
00:41:57My dearest,
00:41:58Such a power that,
00:42:00In other words, nothing exists without it.
00:42:02Beyond time and space.
00:42:06I seek refuge in Allah from the accursed Satan.
00:42:07In the name of Allah, the Most Gracious, the Most Merciful.
00:42:08My Lord Almighty mentions this in the Fatiha, in this Surah of the Fatiha.
00:42:13He says, "Praise be to Allah, Lord of the Worlds."
00:42:16This is the Most Gracious, the Most Merciful, He says.
00:42:18The attribute of Rahman (the Most Merciful) is attributed to all of humanity.
00:42:22The attribute of Mercy is reflected only in believers.
00:42:26The concept of God in the Quran,
00:42:29According to the Quran, God is one.
00:42:32It is unique
00:42:32And it's unlike anything else.
00:42:36Those heavens,
00:42:37He is the creator of the earth.
00:42:39Everything exists through His power.
00:42:42He says, "Be!"
00:42:43It is possible.
00:42:49Dear viewers,
00:42:52We watched, we heard the sounds of the street.
00:42:55They too tried to express, in their own language, how balanced the relationship between God and His servant should be.
00:43:04I want to go back to my teacher Ubedullah.
00:43:09Of course, symbolic language prevails in Sufi music, as you know, and metaphors are used.
00:43:15There are several reasons for this.
00:43:16Sometimes, for work, to deliver to an address,
00:43:19sometimes to avoid any criticism from the outside,
00:43:23As you know, there's also the concept of sometimes concealing meaning.
00:43:27In this sense, poets have also used this language when describing our Almighty Lord and our Prophet Muhammad (peace be upon him).
00:43:35We probably sense this meaning when we pronounce this language as well.
00:43:40We feel it.
00:43:41And when I read it like this, I always understand it in a certain way.
00:43:44It's like a coded message.
00:43:47Not everyone should understand this.
00:43:49This is my situation,
00:43:50Not everyone needs to understand it.
00:43:52Only those who are experiencing this situation should figure it out.
00:43:56Yes.
00:43:56Let's have a conversation between ourselves.
00:43:58Password.
00:43:59Like a password.
00:44:00And for example, I think one of the biggest reasons they use it is this:
00:44:04God is an infinite being.
00:44:07Now, it's very difficult for me to grasp this with just one last word.
00:44:13So it's really difficult.
00:44:14When we insert these symbols to fill it in,
00:44:17I placed a symbol, I wrote a poem,
00:44:19You will fill it in.
00:44:21Because your God,
00:44:22So the God you believe in is within it,
00:44:25He will be with you.
00:44:26For example, it leaves it empty for you to fill in yourself.
00:44:30Whenever something related to the Prophet Muhammad comes up,
00:44:32For example, here's the rose's and the nightingale's supplication to it.
00:44:35So that I can imagine the rose there myself.
00:44:37He gives it to me as a symbol.
00:44:39So, let's call it concretization here,
00:44:43Giving something a physical form is much easier with symbols.
00:44:46And if the composer made good use of this comfort when he came here,
00:44:52So, when composing this, it's really something that will be memorable,
00:44:57If she embellished it with a melody, you know there's no way you can forget her anymore.
00:45:02One of the most important symbols is Hu.
00:45:05Hu, Hu bird.
00:45:06Isn't it?
00:45:06Hu.
00:45:06Because there are many things that exist in their own languages.
00:45:10You know those prayer beads with their various languages?
00:45:13They are monotheists, mountains, crowns, trees.
00:45:15Now, I'm not going to read that part of the lyrics at all,
00:45:18Because that side is even more amazing, you know.
00:45:22But that symbolic language on that side is very important.
00:45:27So when you combine that with music in this symbolic language, you're actually disturbing the human state of mind, all those thoughts inside.
00:45:36Let me put it this way.
00:45:36I've found a really beautiful word.
00:45:38So that problem gets lost within that symbol.
00:45:42She can share what's inside her, her troubles, with him.
00:45:45Because from the moment he aligns his own vision with it, it becomes a wonderful opportunity for him.
00:45:51Of course, we can say the same thing about the Prophet Muhammad.
00:45:54So, from seeing the Prophet in dreams to the symbols we've attributed to him, right?
00:46:01So when you put all of these together, how are we going to fill them?
00:46:05That's another world.
00:46:08So how will the poet fill this with meaning?
00:46:10That place is difficult both for God and for the Prophet.
00:46:15Because in both cases, one represents the infinity of light, and the other speaks of an infinite being.
00:46:21How are you going to fill it?
00:46:22For a poet, the most difficult thing is to be in the presence of God Almighty.
00:46:26In this sense, it's easy for a poet to write poetry about God Almighty, but it's even more difficult to write poetry about the Prophet Muhammad.
00:46:32He's a difficult writer.
00:46:33This applies to poets in general.
00:46:34These are the latest woodcarvers, you know.
00:46:36Since he already wrote the sacred inscription and it was genuinely accepted, they now consider him a poet.
00:46:42Yes. It's great to voice these too.
00:46:46Yes.
00:46:46So, especially when written with symbolic expressions—because poetry itself is composed of symbolism, metaphors, and similes.
00:46:59Hopefully.
00:46:59For example, we say you are the ruler of your body's climate.
00:47:03When there are symbols and things in front of you, you fill in the space with whatever is in your mind at that moment—whatever your thoughts, ideas, or ideas are.
00:47:14So, what kind of love is it?
00:47:16So this love can be love for the Messenger of Allah, love for Allah Himself, or love for your own teacher.
00:47:23It is possible.
00:47:23So you're saying it depends on your position.
00:47:26Yes, this is entirely up to you.
00:47:29It's that simple.
00:47:30Especially since, as you know, our literature is very conducive to this.
00:47:33Yes.
00:47:34So you will be the one to fill it with love.
00:47:36That's why all these kinds of lyrics in our literature—as long as they don't contain bad things—are a form of rebellion; otherwise, it's blasphemy.
00:47:49Any lyrics that we can fill in ourselves are permissible in a hymn, as long as it does not contain these elements.
00:47:54It is divine, actually.
00:47:55It is divine, truly divine.
00:47:56These hymns are also found in folk songs, as you know.
00:47:58So it doesn't necessarily have to be a divine name.
00:48:02You can find these hymns among the Turks, and in most Turks.
00:48:05Especially when you look at the folk songs from our region, Erzurum, Erzincan, Elazığ, you'll see that Sümani Babalar, Emrahlar, they all sing folk songs.
00:48:18For example, when you come to Sivas, it's like that song, "I'm on a long, narrow road, going day and night," by Aşık Veysel, for instance.
00:48:30When you look at all of them.
00:48:30Let's put it this way: everything within the divine sphere is essentially divine.
00:48:36But we're talking about it specifically in terms of form.
00:48:39There is, of course, a different form.
00:48:41Of course, that's why.
00:48:44Teacher, in the Holy Quran, the mercy of our Almighty Lord is mentioned both as an obligation and as something He Himself commands.
00:48:54And it's mentioned in the hadith as well...
00:48:56So, assuming something is actually something he adopted as a principle.
00:48:58In the sense of adopting a principle.
00:49:00Because it's something you assume on your own.
00:49:02In terms of expression.
00:49:02So, conceptually, the word "obligation" is used, but it's become a principle.
00:49:06So, mercy is its guiding principle.
00:49:07My question is, does my mercy precede my wrath?
00:49:13The fact that he describes himself as having moved past that point is probably the most comforting thing in the world for us.
00:49:20Yes.
00:49:21How should we know our Lord in terms of this relationship between wrath and mercy?
00:49:27Now, regarding behavior from our perspective, should I also get into that?
00:49:32If you'd like, I can go from there for a bit.
00:49:34Let's explain it a bit more.
00:49:36Mercy, mercy...
00:49:38So, I was trying to remember the text about mercy.
00:49:42He says that mercy surpasses wrath, and yes, that's the first point.
00:49:45For example, he describes the Prophet's attitude towards his community as another representation of mercy.
00:49:53So the lowest form of mercy in the world is the mercy a mother shows to her children, or any living creature's mercy, again, a mother's mercy to her children.
00:50:05And they try to lead the Prophet's followers, like moths circling a flame, towards it.
00:50:14Even though I tried to hold them back and pull them away, they just kept running towards the fire.
00:50:20The Prophet Muhammad's attitude towards his community, for example, can be seen as a manifestation of this mercy, that is, God's mercy.
00:50:26That's what the story says, according to the روایت (narration/tradition).
00:50:27In other words, its manifestation in the Prophet is like the manifestation in the souls of mothers.
00:50:31That's a lot, but it's a relative and small amount.
00:50:34Even one in 99 could only be this good.
00:50:37Now, compare that to God's mercy, which is 100%, or to a mother's attitude towards her child, for example.
00:50:45It's a general thing.
00:50:46When we talk about the manifestation of divine mercy, the image that comes to mind today is that of a mother, still alive and well.
00:50:50And this is incomparable to what God Almighty says, "this 1%..."
00:50:55We're saying this if 1% are like that.
00:50:57And what is the truth of the matter?
00:50:59So, for example, "complete" means that being complete is inherently complete and universal.
00:51:04For example, when explaining God's mercy, Ghazali says that God's mercy is both complete and universal.
00:51:11What does it mean to be complete?
00:51:12He definitely looks after those in need.
00:51:15What does it mean for something to be general?
00:51:17Both this world and the hereafter.
00:51:18So we must not forget about the afterlife either.
00:51:20You know, there are some things that just can't be done in this world.
00:51:23I mean, for example, He continues to provide sustenance.
00:51:25Perhaps, but his afterlife won't be perfect.
00:51:29Unless one lives within the framework of faith.
00:51:32So, that's how God's mercy works.
00:51:35For example, what are the implications of this for us?
00:51:38Perhaps we should focus on this a little more.
00:51:39Now, in the Quran, the Esma-i Husna, or the word Husn, refers to the Beautiful Names of God.
00:51:45Husna shows that there are many of them.
00:51:47So, God Himself describes His names as "Husna" (the Most Beautiful).
00:51:51God Almighty also says that He created us in the best of forms.
00:51:55Yes, Ahsen comes from the same root.
00:51:58In other words, when viewed in the context of beauty and excellence.
00:52:00So, I, Ahsen, was created according to the calendar.
00:52:04God Almighty has His Beautiful Names (Esma-i Husna).
00:52:06Hazrat Aisha says, "Adopt the morals of God."
00:52:11So how are we going to become moral?
00:52:13This is where the Divine Names (Esma-ı Hüsna) come into play.
00:52:15Then, when describing himself, the Prophet said he was in pursuit of perfecting noble character.
00:52:21So, he's saying that he came to perfect good morals.
00:52:24The ideal role model is the same way.
00:52:26The best example.
00:52:27The best example.
00:52:28So, for example, we too can benefit from God's mercy, that is, we too can apply God's mercy to ourselves as a principle.
00:52:36We need to acquire them.
00:52:37If there is a creator who creates, who is the owner of all things, who possesses everything, and who says that mercy is His principle, then we too, for example in our lives...
00:52:47So, depending on our situation, we can be parents, employers, or employees.
00:52:55Given our circumstances, we too should adopt compassion, kindness, and mercy as our principles.
00:53:02So, for example, like this.
00:53:03How are we going to do this?
00:53:04And so, the Prophet Muhammad (peace be upon him) came to us as an excellent role model and to perfect good character.
00:53:11Now, when our professor was talking about it, for example, he mentioned how emotion and art can be effective.
00:53:15We need live models to be able to do certain things.
00:53:19There, the Prophet Muhammad is a living role model for us.
00:53:22He mentions that he came to perfect the role model and morals.
00:53:25Therefore, when we look at his life, we see that mercy, compassion, and kindness are always reflected throughout his entire life.
00:53:35In that context, of course, we are not living in the time of the Prophet Muhammad.
00:53:39So what are we going to do?
00:53:40For example, we are in the spirit of Ramadan.
00:53:42We're almost in the last 10 days now, aren't we?
00:53:44For example, I always tell ourselves that we should set some principles for Ramadan.
00:53:48What should we do?
00:53:49For example, the month of the Quran, you know, the month dedicated to understanding the Quran and the Prophet Muhammad.
00:53:54Let's read the Holy Quran.
00:53:55This reading, that is, recitation, and of course performance, which is very important, but it says to listen, and those with understanding (ulul elbap) understand this, that is, the Quran.
00:54:02-The Holy Quran says it himself.
00:54:04So listen, you know, the Holy Quran.
00:54:06Yes, listen, that is, pay attention.
00:54:08Furthermore, those with understanding will eventually grasp its meaning and purpose.
00:54:14In other words, those with sound minds understand that we should read it not merely as a musical note, but to apply it to our lives.
00:54:23For example, in this sense, if I want to know God and the Prophet, I should read the Quran or...
00:54:29For example, if I love the Prophet, I should read the Quran.
00:54:32Let's make this a principle during Ramadan.
00:54:34Then, in order to be able to adopt a good role model, we should study the life of the Prophet or many things related to the Prophet's morals.
00:54:43there are.
00:54:43For example, our collections of hadiths have sections on ethics and manners.
00:54:47For example, let's gradually adopt these as principles for ourselves.
00:54:51I've made this a principle for myself this Ramadan.
00:54:54For example, even after Ramadan, I will set aside an hour or half an hour for myself every day.
00:55:00For example, by creating a program like this, we need to apply it to our lives.
00:55:06Because otherwise, it shouldn't just be dry information, I agree, it shouldn't just be dry information.
00:55:12But we cannot adapt to life without knowledge.
00:55:15So, there are some things we can't do without knowing how.
00:55:17Or we can't do it without knowing the truth.
00:55:19We have sources we can directly consult for accurate information.
00:55:25Let us apply this trinity of God, the Prophet Muhammad, and the Holy Quran to our lives.
00:55:31And from those names there, for example, each of us, for instance, if I'm involved in law, if I'm working in law...
00:55:44God is just, so we should all be just.
00:55:47But the law is extra fair.
00:55:49The Judge, for example, has one of His names.
00:55:51For example, if I were involved in medicine, I should adorn myself with God's name, Al-Shafi (the Healer).
00:56:01Because, for example, I shouldn't be looking at it as if it were a cadaver.
00:56:05So when a human body arrives.
00:56:08So, here I am acting as a means for Him, using God's name as the Healer.
00:56:13You know, he's a saint, holy man...
00:56:16To bear its meaning.
00:56:17Of course, of course, if you look at it as a cadaver, for example, it loses its meaning.
00:56:22So that's not a person, it's a cadaver.
00:56:24When I look at it this way, for example, there are problems in terms of the relationship between the patient and the patient.
00:56:30So this applies to every profession.
00:56:33So, as I said, it's not just about medicine, law, or teaching, for example, a teacher is a manifestation of God's mercy, compassion, and kindness.
00:56:42name
00:56:42Or, for example, a guard, or God also has the name Al-Jabbar (the Compeller).
00:56:51Almighty God is the one who heals the wound, in fact.
00:56:56For example, what is that quality of his? He needs to take on a protective role, for instance.
00:57:02For example, how do I do it there, using one of God's names?
00:57:06I mean, this applies to every profession, or even just specific professions.
00:57:09As normal people, we encounter a number of things every day in our lives.
00:57:14Patience is so important there, for example, in traffic, whether it's Istanbul traffic or Ankara traffic, it's no different.
00:57:22For example, in traffic, we need to try to find peace and tranquility within ourselves, using God's attribute of patience, potentially.
00:57:32Patience, in every aspect of life, is what we need.
00:57:34Yes, it comes to mind when we think of traffic.
00:57:37For example, right now, in the evening, around Iftar time, the traffic is causing an extra problem, it's becoming unbearable.
00:57:43So, we can give many more examples of this, you know, on a daily basis.
00:57:46So, the names of our Lord actually guide us in every aspect of our lives.
00:57:53God, now the Prophet, should emulate God's morals.
00:57:55So, what is it?
00:57:58It automatically guides my life.
00:58:00So, for example, how does God Almighty treat His servants?
00:58:03How do I treat myself, and how do I treat others?
00:58:07As I said, I don't need to practice a profession as that person either.
00:58:10For example, the month of Wahhab, and right now we are in the days of Ramadan.
00:58:13For example, we shouldn't be stingy; in line with the name Al-Wahhab (the Giver), we should give zakat and fitra.
00:58:18For example, here, it's very strictly mathematical, like, this is the amount of zakat al-fitr.
00:58:25For example, calculate how much money I spend on food at a meal when I sit down to eat.
00:58:29Yes, perhaps the smallest amount.
00:58:31Not the amount of Sikari.
00:58:32Yes, he does that, but when I sit down for a meal, for example, how much does it cost at a lavish table?
00:58:37Some people understand it that way.
00:58:39It's down there, you know.
00:58:40But that's not actually the case.
00:58:41It means don't go below that level.
00:58:42No matter how high you climb on top of it.
00:58:44Yes, on the other side, that is, God's will in that matter.
00:58:47So, even though some of His servants rebel against Him, God Almighty continues to bestow blessings upon us every day.
00:58:54Don't be stingy.
00:58:55You should have given it to him too.
00:58:56And here's the Wrath, perhaps we'll have some time for that too?
00:59:00Should I mention it?
00:59:00Now, with God's help, Islamophobia has started as a trend in the West, and this has been going on for the last 18-19 years.
00:59:11The God of Islam, and thus of Muslims, is the Almighty.
00:59:19Yes, He is Almighty.
00:59:21He is so tyrannical.
00:59:23This is the kind of portrait that is being drawn of Islam: a god who cuts down and punishes.
00:59:31For example, let's touch on that as well.
00:59:32For example, when we look at the Names of God (Esma-i Hüsna), we see that it signifies God's vengeance.
00:59:38For example, we see that he attributes revenge to himself.
00:59:41We see that he is attributing his wrath to us.
00:59:44We see that he attributes the sealing of hearts to himself.
00:59:47Deception, for example, is a trick or a trap.
00:59:50Don't set a trap.
00:59:50He also used this as a taunting.
00:59:51But now, for these Names of God, for all 100 of them, maybe 3 or 5, and then this...
00:59:56We need to look at the context.
00:59:58In what context does God Almighty attribute these qualities to Himself?
01:00:03For example, the concept of "Mekr" (deception/trickery) is often used by the people of the community to whom God Almighty sends a prophet, and this community usually plots and sets traps for the prophets they send.
01:00:13It is drying.
01:00:14He's trying to destroy it.
01:00:15They tried to eliminate the Prophet Muhammad.
01:00:17That's why he had to migrate from Mecca to Medina.
01:00:19For example, they tried to crucify Jesus.
01:00:23You know, like at the beginning of every prophet's...
01:00:25So there's a reason for it.
01:00:26Yes, regarding situations like this, Allah Almighty says, "Yes, you can devise a plan, but..."
01:00:34He says of himself, "I will expose all those tricks."
01:00:39So I could cheat even better.
01:00:41He's warning you to pay attention here.
01:00:43He's saying here, "Look, you're overstepping your boundaries, you're exceeding your limits."
01:00:48So, there is no such thing.
01:00:49God Almighty did not suddenly create such a thing, you know, in the West, in the Christian world, there is no Sharia law.
01:00:56It gets its name from Judaism.
01:00:58And for example, we need to do something about it here.
01:01:00We need to clarify this.
01:01:03Now, in Judaism, there is a law.
01:01:05Islam also has Sharia law.
01:01:07Christianity derives its law from Judaism.
01:01:10That's why Christianity has become more of a religion of love.
01:01:12But Islam's era...
01:01:15We're going to the pharmacy; it's time for iftar in Ankara.
01:01:18May God accept your prayers, sir.
01:01:20Allahu Akbar Allah.
01:01:22Our Ramadan Joy program continues at full speed on TRT1, and we brought iftar meals to Ankara.
01:01:28We're heading towards Istanbul now, but our conversation will continue.
01:01:32I would like to turn to our esteemed guest, Professor Ubeydullah Sizikli.
01:01:36Teacher, especially in our religious music, the expression of love for our Prophet Muhammad (peace and blessings be upon him) in the form of a naat (poem praising the Prophet) is truly very emotional and very effective.
01:01:49is processed.
01:01:50And expressing this through the language of music, through melody, adds a unique beauty.
01:01:56This is partly due to something else.
01:01:58The Prophet himself encouraged this.
01:02:02So, specifically, after Banet Suat, the poem that Kav wrote, the one where he gifted his cloak—we call it the Qasida-i Burda, as you know.
01:02:12That cardigan is still in Istanbul.
01:02:15After I gifted him this cloak, I said that the Prophet always said to anyone who wrote such a poem,
01:02:22Then, later on, we added the composition ourselves, and later, we incorporated all the fine arts into this side.
01:02:27That concept of intercession means that just as He gave the cloak to him, He will also intercede for us and give us a gift.
01:02:35It encompassed everything that came after the Kaaba, all at once.
01:02:39Poets have written and written about this.
01:02:41All arts related to religion have truly been modeled after what the Prophet did.
01:02:48And that's how he walked after that.
01:02:50Interestingly, for example, I've read the entire poem.
01:02:53Where exactly is the Prophet's cloak?
01:02:56Because he opens his hands and his cloak falls off.
01:02:58He gets up and gives it as a gift.
01:03:01There's even a saying by Caliph Omar.
01:03:02So we provided this many swords for Islam.
01:03:05He says one of them took the robe and went to the Kaaba.
01:03:09Now, of course, he's actually saying something very important.
01:03:13That's what he considers important.
01:03:15Let's say it was the advertising language and media of that era.
01:03:18Because when he writes a poem, it comes from the other side of Arabia.
01:03:21The Arabian Peninsula.
01:03:22This is important.
01:03:24Yes.
01:03:24The important thing here is this.
01:03:26Where did the Prophet give this as a gift to the Kaaba?
01:03:28For example, I'm very interesting.
01:03:30"You are the sword of God," he says to the Prophet.
01:03:34Yes.
01:03:34The following passage says, "If you don't forgive us, God will never forgive us."
01:03:38Therefore, the Prophet Muhammad was always open to praise written about him.
01:03:42It's always open.
01:03:43He himself says so.
01:03:45Isn't that right?
01:03:46So what does "May my mother and father be sacrificed for you" even mean?
01:03:48That's not enough, you'll have to give your life.
01:03:50Wasn't it him who said you'll love him more than your own life?
01:03:52Yes.
01:03:53Therefore, we shouldn't be too critical of these praises and commendations made about the Prophet here.
01:04:00So, there was a time when, even before the Prophet Muhammad, there were prophets who said, "I wish I were a follower of his [Prophet Muhammad's] community, rather than being a prophet here."
01:04:06We are addressing those who are raising hell because the Prophet Muhammad is being praised a little too much, through TRT1.
01:04:14And as if praising them wasn't enough.
01:04:15Then how about we begin with a hymn like this, sir?
01:04:20For example, the lyrics of Suleiman the Magnificent.
01:04:24Yes.
01:04:25Beste is the daughter of our mutual friend Muharrem Hafız, a Professor Doctor.
01:04:30You are God's chosen servant, and your name is Mahmud.
01:04:32In you, generosity, kindness, and benevolence have all come together.
01:04:36As my professor mentioned a moment ago, for example, his moral character...
01:04:39He is imbued with the morals of God Almighty.
01:04:41For example, Kerem, İhsan, and Cud all mean generosity.
01:04:44Why did Suleiman the Magnificent arrange them one after another?
01:04:48Because they give it in different ways.
01:04:50Someone is generous.
01:04:51Yes, it's called generosity.
01:04:52But, for example, giving as if you will never receive anything in return from God Almighty.
01:04:56But when you say Cud, it means giving to those in need without them realizing it, without them even knowing you're giving.
01:05:03Yes.
01:05:03Now, because all three represent different forms of generosity.
01:05:06And these are mentioned together in a single lyric.
01:05:08They are mentioned together.
01:05:09Please, professor, let's listen.
01:05:10Time is running out.
01:05:12If you would like to accompany us.
01:05:13Not at all.
01:05:14In the Akarat sections.
01:05:15Okay, I'll accompany you.
01:05:16They can join in with our audience.
01:05:17Ok.
01:05:20You are God's chosen servant, and your name is Mahmud.
01:05:30You too became generous, like the Companion of Generosity, with your kindness and benevolence.
01:05:42You too became generous, like the Companion of Generosity, with your kindness and benevolence.
01:05:55O Allah, send blessings upon our Prophet Muhammad.
01:06:07O Allah, send blessings upon our Prophet Muhammad.
01:06:18O Allah, send blessings upon our Prophet Muhammad.
01:06:30O Allah, send blessings upon our Prophet Muhammad.
01:06:40Look, Muhammad, do not look at my face, do not look at the darkness on my face.
01:06:55O Allah, send blessings upon our Prophet Muhammad.
01:07:05O Allah, send blessings upon our Prophet Muhammad.
01:07:16O Allah, send blessings upon our Prophet Muhammad.
01:07:22May God grant you and your family and companions a thousand greetings.
01:07:39O Allah, send blessings upon our Prophet Muhammad.
01:07:52O Allah, send blessings upon our Prophet Muhammad.
01:08:03Thank you.
01:08:05Professor, in the modern age, of course, we haven't had the time to continue from where we left off, but...
01:08:12If you'd like, you can say that in a few sentences as well.
01:08:15We would also appreciate it if you could touch upon a few points regarding this secularization and theism issue.
01:08:22I understand
01:08:24So, God Almighty's intervention in Islamophobia, which started in the West...
01:08:28Starting in the 18th-19th centuries and continuing even today
01:08:32So there is a narrative that Islam is a religion of violence.
01:08:36When we look at this, I think it's not based on any evidence.
01:08:39So let's examine the Quran within its context.
01:08:41For example, this is my master's thesis regarding mercy and wrath.
01:08:45A comparison of the names of Allah Almighty.
01:08:48It's very clear and obvious there.
01:08:50We see that God Almighty's mercy is primary, while His wrath is secondary to fate.
01:08:56So such violence
01:08:57For example, when we compare it to Judaism
01:09:00In Judaism, among the People of the Book, violence is a more dominant and prevalent characteristic.
01:09:04But the book we currently have there is not a revelation.
01:09:09So, that's how God Almighty revealed it to them.
01:09:12Let us not arrive at a conclusion based on a different revelation.
01:09:17So the difference stems from the fact that the book there was corrupted.
01:09:22Do we possess wrath?
01:09:25In the Sharia legal system, there are punishments.
01:09:28That's what it means.
01:09:29That is, a set of things that God Almighty has attributed to Himself.
01:09:32For instance, divine attributes like wrath and revenge are related to the legal system.
01:09:38So you have a system where there are no criminal penalties anywhere.
01:09:43So, such a thing doesn't exist in the world.
01:09:45So, what are the most developed societies where the rule of law exists, for example?
01:09:49These are societies where the rule of law functions best and penal sanctions are enforced most effectively.
01:09:53Well, this is a reality.
01:09:54So, that's how it is during childhood.
01:09:56I can do whatever I want without getting punished.
01:09:59This is childhood.
01:09:59We've grown up now.
01:10:01So we are adults.
01:10:02God does not treat adults like children.
01:10:06He mentions that there are certain penalties involved.
01:10:08He attributes this to himself.
01:10:10From that perspective, it's necessary to carefully examine the contexts of the places where this ratio exists.
01:10:14But apart from that, mercy is what truly matters,
01:10:18that anger is secondary,
01:10:20The life of the Prophet is the same.
01:10:22Even through the Prophet,
01:10:24Most recently, even Trump's Secretary of War made some negative statements.
01:10:29Islam is also attacked through the Prophet Muhammad.
01:10:32This is not the case, however, with the idea that the Prophet Muhammad was a prophet of war.
01:10:36The Prophet Muhammad (peace be upon him) brought Islam,
01:10:38So, he traveled from Mecca to Medina under very difficult conditions.
01:10:42For example, during the conquest of Mecca, it was like this:
01:10:45There is no war in any way.
01:10:47These are very small series.
01:10:48That's also to protect Islam.
01:10:51So it's like their whole life...
01:10:52We absolutely reject such a notion.
01:10:56And our Lord is such a great God,
01:10:59by taking refuge in the secret of la tek natu,
01:11:02So, one should never give up hope.
01:11:04His forgiveness, mercy, and pardon.
01:11:06Always by our side.
01:11:08Whatever we do,
01:11:10His mercy is above all things.
01:11:12Our time is up.
01:11:14Therefore, there is very little time left.
01:11:16We're heading to Istanbul for the iftar (breaking of the fast), sir.
01:11:19I kindly request your prayers in a short time.
01:11:22Thank you for joining our program.
01:11:27With our hands outstretched, in this name...
01:11:29Yes, please go ahead. Let's say amen.
01:11:30Amine.
01:11:31O Lord of the Worlds,
01:11:33O Divine Lord of the Worlds,
01:11:35In honor of these blessed days,
01:11:38In the name of these blessed hours,
01:11:40those closed lips, closed mouths,
01:11:43someone who stopped eating and drinking for you,
01:11:46In the name of the tongues that have abandoned backbiting,
01:11:49O Lord of the Worlds,
01:11:50us on your path,
01:11:52calm, without getting in your way,
01:11:54Make me one of those who follow in your footsteps.
01:11:56O Lord of the Worlds.
01:11:57O Lord of the Worlds,
01:11:58Forgive us.
01:11:59Amine.
01:12:00Have mercy on us.
01:12:01Amine.
01:12:02Us, our parents,
01:12:04Have mercy on our pasts.
01:12:06Amine.
01:12:06O Lord of the Worlds,
01:12:07these lands,
01:12:09with their blood, with their lives,
01:12:10to those who water,
01:12:11to us,
01:12:13May God grant us the blessing of being good grandchildren.
01:12:15O Lord of the Worlds.
01:12:16Oh Lord, them
01:12:18from us, the apocalypse village
01:12:20Perform the act of healing.
01:12:21Praise be to Allah, Lord of the Worlds.
01:12:23Amine.
01:12:24Dear viewers,
01:12:25It's time for a warning for Istanbul.
01:12:27May God accept your prayers, sir.
01:12:28Allahu Akbar.
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