Çilingir Sofrası 1 / Kelam Nedir? Asr Suresi ve Anlamı (with english subtitles)

0:00Yes, sir. Welcome,

0:02Mr.Sinan. We would like to request an introduction from you.

0:05What are we doing? Where are we, what are we talking about?

0:08We request an introduction from you regarding that.

0:11We are at our dear Metin's esteemed home. Bless him, he opened this place up to us.

0:16We also thank dear Seyma very much for her warmth.

0:19We intend to capture the conversations we always have with my son Serhan and dear

0:24Metin on camera this time to immortalize them a bit.

0:27Let's ask for divine permission and begin, let's see what comes out.

0:31Let's indeed ask for permission.

0:36Now, my dear Sinan, you know, when we were organizing this program,

0:39I say program and all, as if it's a very serious business.

0:41We are just having a conversation. And as you said, we hope it will be a good deed if this is

0:46recorded. Now we debated quite a bit about its name,

0:50you remember. I mean, what should we call it,

0:53what should the name be?

0:55Back then, you remember, the name "pearl and coral hunters" came to my

0:59heart. Then what? Then we said, let's make it "the feast of conversation".

1:06Right after, something else came, another inspiration struck. These are nice

1:10too, but you should make it "the locksmith's feast".

1:13Oh my, where did "the locksmith's feast" come from now?

1:16I got stuck on that, of course. There is also Bektashism in the work. Now what do we do?

1:20The locksmith's feast, what will this be good for?

1:23What is our aim?

1:24Let's unlock the locked hearts.

1:26Yes, as you know. There is the traditional 'locksmith's feast' that everyone knows,

1:32standing a bit behind what everyone assumes.

1:35But behind that, there is also a meaning.

1:38When do we call locksmiths?

1:40When we don't have the key to open our doors.

1:43Or if we've lost it. Then one calls a locksmith to open the door.

1:47The locksmith comes and opens the door.

1:50He opens the door that wouldn't open. In other words, he opens the door we couldn't

1:53open. As the lovers of the Bektashi order know,

1:57this is used in the sense of opening hearts.

2:00It is a key. And this key is the word.

2:05It is opened with the word.

2:06People's hearts do not have doorknobs on the outside;

2:09they are opened from the inside.

2:12And for it to be opened from the inside, the word from the outside must persuade the

2:16one on the inside. Then, the locksmith's skill of opening hidden doors

2:22is generally described as the divine word conquering hearts.

2:27Taking inspiration from this, we said let this also be a locksmith's feast.

2:30Conversations can be established in any way. This table has such a feast.

2:35Thank you, it has been wonderful.

2:37I am very glad that Serhan joined too.

2:39Because I'm a fan of Serhan, as you know.

2:42He is a fan of yours.

2:43Now, please, sir, not at all.

2:44Now his thing, his taste in music comes from you,

2:48from the father, from the grandfather, isn't it two, even three stages?

2:53He's a brother who has resumed, absorbed, and made honey out of them.

3:00The real contribution to the conversation will come from there, you see. Are we

3:05sidekicks? Yes. Now that we've started talking about the locksmith,

3:13we can say a few words about what this locksmith actually is,

3:17and what the "kelam" (word) means.

3:19Now the word 'kelam' is very beautiful.

3:23I mean, we can call it 'sözcük' in Turkish too,

3:25of course. It has various equivalents in other languages as well.

3:28But 'kelam' means a word that leaves a wound.

3:32The word 'kelam' already means to leave a wound.

3:35Word. To wound something.

3:38To wound means to leave a mark.

3:41When a person is wounded in any way, it leaves a mark on them.

3:46Therefore, if the word has an effect - if it affects souls -

3:52it causes 'zikr'. I mean, remembering.

3:55As you know, traditionally we derive 'E fe la tezekkerun' from the Holy Quran.

4:01If you remember, what will we remember?

4:04To remember that word.

4:06The wound it opens is the wound of affliction.

4:10They say, 'There is no cure for one who has no affliction'.

4:14First one falls into affliction, then seeks a cure.

4:18Well, does a person fall into affliction out of nowhere? We are talking about a spiritual

4:22affliction. How can one fall into affliction out of nowhere? There are many pleasant

4:29anecdotes for that, but I won't go into them.

4:32We'll do that later. But there is a verse from the Holy Quran.

4:36Today such an inspiration comes from there.

4:40May it always come. There is a verse that goes 'Vel asr.

4:44İnnel insane lefî husr'.

4:48Here, 'asr' is translated as time, a century,

4:521 century. You know translations are like that.

4:55But the people of meaning don't read it like that. Since it says 'Vel asr.

4:59İnnel insane', since it says the 'asr' of man,

5:01this must be the human lifespan.

5:04Therefore, it draws attention to the human lifespan. 'Vel asr'.

5:07There is no swearing here. Everyone translates it as I swear that and so on.

5:12There is no swearing in the divine word.

5:15There is drawing attention there.

5:18Pay attention to the human lifespan. 'Lefî husr',

5:21is in 'hüsran'. Now let's look at its translations together.

5:27Is in 'hüsran', is miserable, is ruined.

5:30You know, many negative things we know.

5:32No! Would it work if we translated this into English,

5:35or said it in another language? If we said it in Turkish instead of 'hüsran',

5:38it wouldn't work. Now, are you against translations?

5:42No. If you translate with the sensitivity here,

5:45go ahead and translate. 'Hüsran' comes from 'hasret' (longing).

5:49Meaning, every human being, along with their existence,

5:53is in longing in this realm.

5:55Look, it says to their lifespan. They are always in longing, always yearning. What does

5:59this mean? Let's look at our daily life.

6:02We want something. If I get this — we want a lover,

6:06we get the lover. That wasn't it.

6:09We want property, we get it.

6:11That wasn't it. We want to be a master at something,

6:14we become a master, that wasn't it either.

6:16We think that what we are longing for are those things,

6:21you know, some acquisitions, some attainments,

6:25ranks, positions. But when we attain it, we see that it's not that.

6:30Since true longing is a person's longing for their own source,

6:35their source of creation, nothing from the outside can ever satisfy it.

6:41Now, what is the divine word then?

6:43The divine word is the word that comes through revelation. Not through intellect,

6:46not through intuition.

6:48Not another product of imagination, the divine word.

6:50I mean, why, what is the difference between this and other words? That Word comes from

6:54the source of this longing and extends an invitation to the person,

6:59to their homeland, to their true core source.

7:05Then 'lefî husr. İllellezîne âmenû'.

7:09That's when faith is required.

7:11"Those who believe..." What is faith?

7:16You know, believing in an unknown god.

7:19Or, you know, believing in someone's promises.

7:22No! Since the problem here is a person's own longing,

7:26And since the longing is for their true homeland,

7:29source, source of creation.

7:31Therefore, this is not about believing in anything outside.

7:34This is not believing, it's faith.

7:37What is faith? 'M-N', to be sure.

7:41To be sure, to be satisfied, to reach fulfillment.

7:44Nothing outside was satisfying you.

7:47There is an invitation from such a source that you can only be satisfied there.

7:52That is nowhere outside of you.

7:55'Amenû ve amilûs-sâlihât'.

7:58"If you want to attain this sureness, this satisfaction,

8:02you must perform righteous deeds."

8:04Now my Sinan, it's very interesting. They translate righteous deed as 'do good works'.

8:09Good works, what are they?

8:12Be useful to people and so on, it's nice, but it's not about that.

8:16This is something very special.

8:18What could a righteous deed be?

8:20As the name suggests, Salih, S-L-H.

8:23This word has two meanings.

8:27Peace and salvation. Sulh means peace, salah means salvation.

8:34That is why in the Holy Call to Prayer, it says,

8:36'Hayye ales-salâh, hayye alel-felâh'.

8:39Meaning, it calls people to salvation, it calls them to deliverance. It doesn't call

8:42saying come between four walls and do these rituals.

8:45Come and attain salvation.

8:48Then a righteous deed is, you will perform such an action that it will

8:53be peaceful and it will be salvific.

8:56Well, what does this salvific nature mean? Save people from poverty,

9:00save them from ignorance, save them from distress,

9:04save them from narrowness, give healing.

9:08Whatever you can do, however much.

9:10Because the more you give, the more the source overflows.

9:14This righteous deed is a thing, a way for the core source within a person to

9:20be activated, for the spring water to gush forth.

9:25It always renews itself.

9:25Yes, always fresh. Then faith is the tranquility that emerges only after these

9:32righteous deeds. Jesus, the Prophet, goes about like this in the Holy

9:38Gospel, healing afflictions.

9:40He heals the poor and the sick, as you know.

9:44He even raises the dead with the divine word.

9:48But at one point, he enters the temple.

9:52Inside the temple, there is a blind man.