Yunus 14: After them, We made you viceroys on earth so that you would see (make yourselves witnesses against yourselves on) the deeds you would commit.

Surah Yunus, verse 14: So that you may see how you do deeds, so that you hold yourselves as witnesses to yourselves, We then made you successors on earth after them, it says. But this is a wrongly explained verse. I wrote the correct one here. Let me see how they did the wrong one. Where is the mistake? Let's see. Surah Yunus, verse 14. So that We may see how you do deeds — as if Allah doesn't know. Allah doesn't know. So that He may see how they do deeds, then after them He makes you successors on earth.

Now this too — so that We may see how you do deeds, so that We may see. That's what they say anyway: man will come into the world, according to how he lives He will give him good; if good — if bad, He will know him as bad; if he turns, He will know him as good; He will have no knowledge of what his end is; a mother and father would supposedly make their child a Christian or a Magian. That's how they write. Like that. They know nothing of Allah Almighty's verses.

For such people's Quran translation, whether they know Arabic or not, what difference does it make? This is how they write. Allah's (?). What does it say? So that We may see how you do deeds. Allah Almighty will look and see how he does deeds. He will give reward and sin accordingly. Yet — 'there is not a single living being to come until the Last Day of which We do not know what it will not do' — the verse. Doesn't it contradict it, look? So, if this were man-made, in it, He says, you would find many contradictions that do not agree with each other — doesn't it contradict that verse too? Yes. So its real meaning: so that you may see how you do deeds, you may see. Not We may see.

You may see. Of course, our — so that you see how you do deeds, so that you hold yourselves as witnesses to yourselves, We then made you successors on earth after them. Well, Hodja, is 'so that you hold yourselves as witnesses to yourselves' in this verse? No. So why do you write it? Every verse, every letter has a meaning. Its way of coming, its meaning is like this. There's no Turkish equivalent. I have to open it up like this. Its wisdom, its subtlety, here in the verse, I am obliged to make known to you. Yes. That's why: so that you see how you do deeds, so that you hold yourselves as witnesses to yourselves, then after them He makes you successors on earth.

The verses are surely understood better now, aren't they? Yes.

Just as every person is the actor of his own covenant. Every person. What kind of actor? With this event of the covenant, at the covenant of 'Alastu bi-Rabbikum' — Bismillahirrahmanirrahim. Ve iz ehaze rabbüke min benî Âdeme min zuhûrihim zürriyyetehüm ve eşhedehüm, elestü bi-rabbiküm — in that verse. From the offspring of the sons of Adam, those who would emerge, We took as witnesses against their own selves and said: We are your Lord, He says. We took them as witnesses against our selves. And said: your Lord. So there, there, in that realm, we split into three classes. After splitting into those three classes, those obedient to Allah, those on the right, their desires and wishes, their aims, they begged of Allah Almighty.

And Allah Almighty, all their desires and wishes, however they wanted them, placed in that person as characters. So 'that you may see how you do deeds' — that part is closed, you see; in this world we start from zero. So that you hold yourselves as witnesses to yourselves, We then after them made you successors on earth. Every person is the actor of his own covenant. That scenario we had written there — the scenario, you know — didn't we have our destiny written? (?). That scenario of ours is written. And we, that scenario, as characters, in the world with desires and wishes — and Allah Almighty, according to these desires and wishes, causes creates. Causes. And by acting on those causes, what kind of person we are we prove. We either earn reward or earn sin.

Yes.

However he had his scenario written, he will play it in the world of mulk. That is, whatever his destiny is, a person will live it. The destroyed peoples are wrongdoing peoples anyway. Nor were they going to come to faith. In this respect, with their destruction the earth was saved from strife. In their place Allah Almighty brought peoples obedient to Allah. Every person who comes to earth makes himself a witness before Allah. Proving what kind of person he is, he passes on to the hereafter. At the same time, people's lives are told to other people with parables and examples. From these people told of in parables and examples, from these past communities, the people of the time draw lessons from the stories, so that toward Allah Almighty they put their lives into order and discipline.

Taking stories from the past.

Yes.

So Allah Almighty, so clearly and openly, proving His existence to people — what is it?

He shows it openly. Ha, since our father Adam, we say. Until the Last Day that will come — we have not seen the Last Day. Up to now, has anyone appeared who said 'I am god'? Yes. They did, they did. Nimrods appeared. Pharaohs appeared. Did they all die and go? They all croaked and went. But Allah, who created us, the Owner of the worlds, eternally, eternally addresses us in every era, every time. He speaks of us. Well, since those who said 'I am god' have vanished — Allah, telling us of our father Adam and of the times before him, who says 'before the worlds of mulk were created, I created the heavens and the earth and what is between them in six days', who holds all living and lifeless created things under His rule, and who addresses us after bringing us into the world — Allah, though He continues His existence manifestly among us, in such a state that no mind can prove that Allah does not exist, that no mind can prove that Allah does not exist — from Allah who proves Himself, people, with carnal feelings, wrongfully, doing wrong to their own selves, how they take their place in Hell (?) while still in the life of this world.

Oh, Allah! Yes.

So Allah Almighty proves His existence to people this clearly and openly. By telling people how they should behave toward Allah Almighty, He holds them as witnesses to themselves. So no one will find a word to blame Allah Almighty. Yes. Then they say, He says: send us back to the world once more, see how we will worship. Even if We sent you back not once but several more times, you would do the same thing again. Hodja, can such a thing be? A person now has more experience; he saw the punishment there. What's the harm — let Allah send him to the world once more. And people gained experience there.

Here they would get better. They wouldn't. Well, you are saying it by your own reasoning — (?) Of course there is. Did Allah Almighty leave us free with our own will? He did. Did He in any way, sir, use (?) or (?) on our desires and wishes? Did He force it on us? He did not. So from the value He gave us, did He write our desires and wishes for us as our aim, as destiny? He did. Did He place them as characters? He did. Let Him bring this person back ten thousand more times, he would do the same thing.

Think of a television tape. Or a video tape. Now they are filming me here, for example, right? We are filmed on video all the time. Then they put us on Facebook and people listen. Even if you put this on televisions a hundred thousand, a million times as video, would this talk change? It wouldn't. This is me.

If Allah Almighty brought you back ten thousand times, a hundred thousand times, it would be the same you.

So why doesn't Allah change it? If He changed it, I mean this (?), right?

A word has gone forth from Us, He says. Paradise and Hell. A word has gone forth. With Us is a book, preserved in the Preserved Tablet. After that, no addition and no deficiency is made, He says. In this case, according to the verse 'you cannot will unless We will', all people's aims, desires and wishes We gave them as destiny. No person is able to change himself outside his own destiny. If such a thing were so, We would be helpless, He says. In this case, only I can change it. Because I gave them. This knowledge too is Mine alone. But a word has gone forth from Us. Paradise and Hell, He says. In this respect it is not possible for them to change.

So, in the verse: are those who know and those who do not know equal? The obedient and the rebellious, those who obey and those who do not — are they equal? Just as in this world the place of the guilty is prison and the place of those who commit no crime is to walk free, so in the hereafter the place of those who commit crimes is Hell; those who turn their backs on Allah — their place is eternal Hell, as He says, eternal life, eternal suffering; those obedient to Allah do what He says, and theirs is Paradise, the eternal abode of bliss.

So they parted ways.

Yes.