Talk of 17 April 2021

NO BROADCAST. The broadcast — I hadn't opened it. The broadcast — I hadn't opened it, had I?

Has the broadcast come through, has it? It has, okay. Good thing you reminded me. We just read on and go like this. Okay. We hadn't opened the broadcast.

Now let's take our talk from the beginning.

One of our children writes something to us. Let me show you that writing here.

You read it too.

Yes. Read it if you can.

But I will read it to you.

What does it say here? Isn't it very interesting, it says.

Isn't it very interesting? Whoever recites the Quran beautifully gets an award, it says. Yes. What do they say? How beautifully so-and-so hodja recited. Mashallah. There's a voice on him. It really thundered. May Allah be pleased with him. What a Quran he recites! Don't we say that? Yes. May Allah be pleased with those who recite like that, of course. We are not calling them bad, mind you; don't let such a thing cross your mind. May Allah be pleased with them, they recite. Whether one knows its meaning or not. One day Abdulqadir Gilani calls out to Allah Almighty like this: (?) My Allah, does everyone who recites the Quran draw near to You?

Yes, He says. Everyone who recites the Quran draws near to Me. My Lord, he says, whether he knows its meaning or not, does the reciter draw near? Whether he knows its meaning or not, everyone who recites the Quran draws near to Me, He says. So in this case, those who recite beautifully, or those who recite the Quran, we do not disparage them, mind you. To the meaning here I want you to pay attention; I want to draw your attention to the meaning here. What does it say? Isn't it very interesting? it says. When you recite the Quran beautifully you get an award, while when you explain the Quran well, that is, its meanings, the way Allah Almighty decrees in the Quran, outside the superstitions, you know — they spread superstition over the truth, don't they — when you rescue that truth from the superstitions and tell the truth, either you are crazy, it says, or guilty.

Because melodies lull to sleep, meanings awaken, it says. How beautifully he puts it.

So we have been carried away by the beautiful voice and verse form of the matter. So what does this resemble? There is a tree, or there is a building. We are busy with its shadow, not with the building. But we see from that shadow that the building or the tree is there.

In this case, instead of being busy with the shadow, if one turns to its true meanings — if one does, then you will have done a beautiful worship of Allah. You will have been freed from superstitions. Yes.

Isn't that so? Instead of being busy with the shadow — not with its meaning but with how beautiful, how beautiful his voice was, how beautifully he recited — instead of being busy with that opinion, grasp the meaning in it. What does Allah Almighty say? Do not refute one meaning with another meaning. Do not refute one verse with another verse. Now, these here are all verses that have been explained wrongly. Now here, on page 21, Surah Al-Baqarah, verse 142, the verse. Some fools among people will say: what has turned them away from the qibla they were facing? Up to this point the meaning, let's open it, is right here. Yes, it's right.

I am reading the wrong one. We'll continue further. Well, when they first began worship, the Prophet and the believers would face Masjid al-Aqsa. In Mecca there is the Masjid al-Qiblatayn. That is, the mosque with two qiblas. But the Prophet (peace be upon him) did not want to face Masjid al-Aqsa. Allah Almighty knew what passed through his heart. So after a while, Allah Almighty, while the Prophet was in prayer, commands him to turn toward the House of Allah. And the Prophet turns toward the House of Allah on the big toe of his right foot. The noble Companions following him likewise turn toward the House of Allah.

And the qibla of the Muslims becomes the House of Allah. Before that, the qibla was Masjid al-Aqsa. Now in this case, what people, those fools, said — look how beautifully Allah Almighty puts it, what does He say? Some fools among people will say: what has turned them away from the qibla they were facing? That is, until now you were turning to Masjid al-Aqsa, so why have you now turned elsewhere? Yes. They will say that. Say: the east and the west belong to Allah. He guides whom He wills to the right path, it says. Where is the mistake here? It becomes what Allah wills. Whereas it is not the one who wills. The mistake comes out here.

Allah sent the Holy Quran to all the worlds.

His mercy is for everyone in the universe. He never discriminated between anyone. And He does not now either. When everyone made the covenant with Allah Almighty at the address "Alastu bi-Rabbikum", they had their own wish and will, their scenario, written. Here, as the actor of that scenario, in the world, through the deeds he performs, to prove what kind of person he is — for that he came into the world. So in this case Allah will not make whomever He wills Muslim, whomever He wills a disbeliever, or put whomever He wills in Hell, whomever He wills, well, in Paradise. Whoever wills, to Paradise; whoever wills, to Hell.

So what is the right one? The right one is: some fools among people will say: what has turned them away from the qibla they were facing? They will say. Say: the east and the west belong to Allah. Those of you who will enter the right path. Those of you who will. Now take a sultan. The sultan has the herald shout. The herald, that is the town crier, shouts: O people! O mankind! The sultan has opened the door of the treasury. Come and take as much as you want. Whoever wants goes and takes. Whoever wants turns his back and leaves. Allah Almighty too has sent down the Quran to the worlds. I am the Owner of the worlds. I created the whole universe.

Everything from the atom to the globe is Mine. Every soul will taste death. Your return is to Me — even though He says this, if a person turns his back on such a sultan, on such a creating power, on such an Owner, (?) Allah abundant in mercy, he leaves himself in darkness. Yes.

Let's look at page 22, what's there on page 22. Yes. Here too there is a, well, wrongly explained verse.

Before telling about this: first they told me, you have caught coronavirus. I'd caught a chill, I had a cold. They said I've caught coronavirus. They put me in quarantine for fifteen days.

The first test came out negative. In the second test we weren't either. I've been in quarantine for five days. Praise be to Allah. I'm always in quarantine anyway. I don't go out. It makes no difference for me.

Does what I have look anything like a virus? No pain, no ache, no fever, nothing at all. I'm fine. Yes. My nose had been running. From that runny nose. It was even running in the previous lesson. As you know. I was telling you, you know, I've probably caught the flu, I was saying. My nose is running. In the previous lesson too. Well, in this case, "you have caught the virus," they said. My wife put me in the room next door.

Yes. There's a question. Let's see what it says. Sir, the fasts I could not keep in the past because of illness — can I pay their fidya? a friend of mine asked me to ask.

Now, if the body is healthy, if the body is healthy, if one has the strength to be able to fast, there is much more benefit in keeping one's fast. There is both reforming the nafs in fasting and, in worship, turning, well, to Allah Almighty. In this case, as many as the days he could not keep, slowly, slowly — fast 2 days, skip 3 days, fast 5 days, skip 10 days; let him calculate it this way. Or fast 1 day, skip 2 days. He will have paid his own debt. His debt — If in his body, you know, continually this way — if he fasts, even in the way I described, well, if his body becomes weak and he feels a weakness, an illness, a condition like that, then in return for it he pays its money. Today a family, a family of three, with twenty lira probably fills its stomach.

Let's say thirty lira. If his situation is good, let it be forty lira. Well, he gives a thousand lira, twelve hundred lira. At twenty lira, what does it make? He gives six hundred lira. He pays the money according to his situation. Yes.

His illness is continuous, well, and he couldn't give because he has no money. If his illness is continuous and he couldn't give because he has no money, Allah Almighty does not load on people a burden they cannot carry.

When you recover from your illness, He says, fast. Look. If the illness takes you to the hereafter in that state — may Allah grant long lives — you have no sin. Allah Almighty accepts it as if you fasted. Deeds depend on intentions. Ah, now if he has money, but his illness continues, and now he has money — ah, if he now has money, he will pay the money for as many days as he could not fast. Yes. I suppose it's understood, isn't it? We could explain it, I mean. Okay.

We have come to verse 152 of Surah Al-Baqarah. So remember Me with worship so that I remember you, it says. Now I'm reading the wrong one. Pay attention to this.

Bismillahirrahmanirrahim. Fezkurûnî ezkurkum veşkurû lî ve lâ tekfurûn. Look, what does it say? So remember Me with worship so that I remember you. Where is worship here? Where is worship here? Fezkurûnî ezkurkum veşkurû lî ve lâ tekfurûn, ve lâ tekfurûn.

Here they made this up. Remember with worship. Because that's how he understands it. If you remember Allah, Allah remembers you too, he says. Only if a Muslim remembers with his worship does Allah remember him that way. So? Does Allah Almighty not remember the one who does not remember Him with worship? Now I'm asking here.

Does Allah Almighty not remember the one who does not remember Allah with worship? By their reasoning, He does not. But any atom that Allah does not remember ceases to exist. It cannot find life. Life. Allah Almighty has the attribute al-Hayy. Hayy. That is, the Living. Its meaning: the One who gives life to all beings He created, those beings finding life through Allah, yet Allah Almighty having no need of His creation — the Hayy attribute; here they have removed the attribute Hayy.

Who will understand this? They have squeezed these into such places. Yes. What does it say? So remember Me with worship so that I remember you. Then let Allah not give sustenance to the one who does not remember with worship — to non-Muslims, idol worshippers, well, to these, to those. Let Him not remember them. When He does not remember, what will He do? He doesn't give sustenance then. (?) they have denied Allah too here. Yes. Be grateful to Me. Do not be ungrateful to Me. Here too there is a threat. Do not be ungrateful to Me. So if you don't thank Allah — when Allah Almighty says "do not be ungrateful to Me", He will stand behind His word.

What will He do? He will destroy them. Is there such a thing? Good grief, how have they explained the verse like this? Astonishing, astonishing. Something to be astonished at. Whereas look how the meaning of the verse is. Remember Me so that I remember you with forgiveness. With forgiveness. What does this say? So remember Me with worship so that I remember you. Whereas: remember Me so that I remember you with forgiveness. What is forgiveness? If you remember Allah Almighty, Allah forgives your sins. Look how beautiful. If you remember Allah — with forgiveness, what does it say? Remember Me so that I remember you with forgiveness.

Whoever comes to Me one step, I go to him running, He says. If he comes to Me running, I remember him in Myself, Allah Almighty says. Yes. Be grateful for My blessings. Look: be grateful for My blessings. Do not reach disbelief by being ungrateful, it says. What does it say here? Be grateful to Me, do not be ungrateful to Me. Is there the opposite of ingratitude here? No. I'm teaching a lesson, a lesson — I'm teaching, of course I'm giving the opposite. Come on — peace be upon you. Now, when He says, be grateful to Me, do not be ungrateful to Me, there is an accusation against them. There is a threat.

But what is here? Be grateful for My blessings, do not reach disbelief by being ungrateful, it says. Here, instead of "do not be ungrateful to Me", look what it says. Veşkurû lî ve lâ tekfurûn. Do not go to disbelief, it says. While it is clear like this, how do you say it to people as a threat? Does Allah Almighty ever threaten people? He (?) Allah Almighty to his own mind. If you don't do this for Me, I'll do that to you, I mean. Just look at you. Yes. What else shall we say about Allah Almighty? There's nothing else to say. Well.

Let me take this from here.

On roughly every page there's this thing. Press the key here.

In Surah Al-Baqarah, on page 23, verse 155 has also been wrongly explained. Let's see what it says here.

Surely We will test you with some fear and hunger, and with a decrease in wealth, lives and crops — We will test. It says poverty here. We will test you with poverty. Now there's no such thing as poverty here. He made that up himself.

Not everyone has to become poor. Today many trillionaires suffer losses of millions, but they don't become poor. He has property, he has wealth. He has suffered a loss. What does it say? Look what it says anyway. By oath, We will test you with some fear and hunger, it says. With some decrease in wealth, lives and crops, it says. Yes, there are cases of poverty too, of course. Again: We test. Allah Almighty supposedly tests man. Look, this word "We test" here makes Allah Almighty like you and me: you came before me, I don't know how you are, I'll test you now, according to what you do I'll give you value. Whereas our values were settled when we made the covenant with Allah Almighty.

Yes. O Prophet, give glad tidings to those who are patient, it says. Now we read the right one. First let me read the wrong one once more. This much hunger. After hunger, let's read the wrong one. Surely We will test you with some fear and hunger, with some decrease in wealth, lives and crops, with poverty. O Prophet, give glad tidings to those who are patient. Now I'm reading the right one. By oath, to make you witnesses against yourselves — this is in parentheses too — to make you witnesses, We will put you to the exam. The exam. You know, I'm preparing at school. I'm preparing. To see whether in my preparation I learned that subject or not, the teacher puts me to an exam.

If I passed, okay, you passed, he says. Now it is Allah Almighty who examines the worlds. Well now, here you could ask a question like this: between testing and examining, what is the difference?

Testing is between you and me: without knowing the past, without knowing what the person is like, putting him to a trial to understand him. Testing. But it's for that moment; there's nothing behind it. The exam, though, is at the address Alastu bi-Rabbikum. Ve iz ehaze Rabbüke min benî Âdeme min zuhûrihim zürriyyetehüm ve eşhedehüm alâ enfüsihim, at the address Alastu bi-Rabbikum. Verse one hundred seventy-two — which surah was it? It doesn't come to your mind either, does it? Yes. Surah Al-A'raf. In verse 172 of Surah Al-A'raf. Allah Almighty made the covenant with us and knows what we are. Then why does He examine?

Look, why does He examine?

Verse 134 of Surah Ta-Ha. If We had destroyed them with a punishment — that is, before the Quran, it says, look, before the Quran, if We had destroyed them with a punishment — the meaning of "before the Quran" is: at the address Alastu bi-Rabbikum, when We were to make the covenant with people, when We made the covenant, We know what they are; if We had destroyed them, it says, "let Him send us prophets, books, messengers, so that into this (?) below we would not fall" — if you were not going to say that, He says. So He would not have sent us to this world. That is, Allah Almighty's attribute of being Allah: no one can question Him, and Allah Almighty — by the deeds people do, every person, with the reward and sin that his own nafs has earned, his own place he will choose himself.

There, at the Supreme Court, Allah Almighty — as the recompense of what everyone's two hands earned, without anyone being wronged, everyone will be given the recompense of what their own two hands earned, it says. Yes. What does it say? By oath, to make you witnesses against yourselves, We will examine you. With some fear, some hunger, some decrease in wealth, lives and fruits — with decrease — give glad tidings to those who are patient, it says. Those who are patient. Who are these patient ones? People who gave Allah a good covenant, who have good faith. I never forget. One day in Istanbul, in Bayrampaşa, I, at that time, was running a factory.

A sole factory. The mould maker Nizam Efendi. (?) One day I went to him. I saw that upstairs in the mould shop, between the machines, he was sweeping the floor.

What are you doing, I said. He signals me with his hand to be quiet. I couldn't make sense of it. What are you really doing? He said, I have no money to take bread home. The owner of a whole building, mind you. This man. The owner of a whole building. I mean not a foreman or anything somewhere.

Owner of (?) buildings.

I have no money to take bread home; the stuff spilled between these, he says, (?) if you can press a pair of soles, you'll take home one bread, two breads, he says.

About a month and a half, two months before that state of his, one of our children was selling a flat, a very nice one. Sorry? Sorry? In İncirli. He's selling a flat in İncirli. Yes. Yes, Çağla Sarp. Yeah, yeah. This. This. Yes, yes. Fix that. Will you be able to fix it? Will you be able to fix it? Have a look, have a look at it. From here, from here while opening — while opening, look and send it. Let me teach my lesson to you. Come on, I'm waiting for you. Peace be upon you, take a look. Come, let me give you something. Right? Right? Let me just give it to you. Okay, okay. Well, (?). Nine, nine. C. C as in Çakır.

Eight. T as in Fatsa. C as in Samsun. C as in Jandarma. A as in Ankara. (?)

If there's crackling, they'll let us know. Well, our words were cut off halfway. Let's finish that. About a month, a month and a half before that event, the father of one of our children was selling a flat. This man wanted it too. I said, the man wants the money in cash. He said, I have money owed to me for my products. When it comes I'll pay. Give me a month, he said. Look, I said, there are others who want the flat. I like you. I'll give this to you. I'll wait, but if you don't buy it, I'll take twenty-five thousand lira from you, he said. Okay, he said. Okay, he said. A month passed; my money didn't come, he said.

We allowed another month; again my money didn't come, he said. Well, the man, the boy's father, found a buyer and sold the flat, and he gave me 25 thousand lira. That 25 thousand lira was sitting in the safe. When I saw him in that state, I phoned the boys. I said, there's this much money in the safe, take it and come. He took the money and came; I gave the 25 thousand lira to him. The man went into shock standing there. This, he said, is what a friend is; a friend shows on a dark day, he said. A friend, he said. Yes, that's what a human being is like. Forget friend — this is what a human is:

helping people on their dark day. Yes. So Allah Almighty too, sometimes with your wealth, sometimes with hunger — look, a building owner like that, hungry. With hunger. He doesn't say with poverty. Not poor. Hungry. With hunger, well, He puts people to the exam.

In the right one: by oath, to make you witnesses to Ourselves, We will examine you. Yes.

With some fear, some hunger, some decrease in wealth, lives, fruits — with decrease; give glad tidings to those who are patient, it says. Yes, give glad tidings to those who are patient. Let's see more. It's not on this page here. Reading from the computer is better. Surah Al-Baqarah, in its 24th verse — on the page, 24th page, 165th verse. A wrongly explained verse.

Some among people — I'm reading the wrong one. Some among people take others besides Allah as gods equal to Allah and love them as they love Allah.

Of those who believe, their love for Allah is more intense and stronger, it says.

If only the wrongdoers, when they see the punishment, that all power belongs to Allah and that Allah's punishment is very severe could have understood beforehand, it says.

Here I won't be able to pass this one without giving it a little meaning. Give that part a meaning too, and then let me move on. We'll find its mistake later, inshallah. We'll say it.

Some among people take others besides Allah as gods equal to Allah and love them as they love Allah. Yes. Idol worshippers. They love. Of those who believe, their love for Allah is more intense and stronger. Now, a comparison between these two. That one loves. This one loves too. What is the difference between these two? Can you understand this? You tell me. What's the difference between the two? That one loves the idols. This one loves Allah. He loves those idols because they created him. This one loves Allah because Allah created me. Indeed. Between the two, Allah Almighty says the love of those who believe, those who love Allah, compared to them is different, is greater.

What is the difference between them that brings about this excess?

Yes. These are fine points. However much a person worships an idol he made with his own hand, Allah Almighty has given the person a good mind. With his mind he too knows: I made this with my hand. But my ancestors worshipped it; I worship it following in their footsteps. What he worships it for is unclear. However much he loves it, however much he worships it, his love is doubtful, doubtful; he saw it from his ancestors, he saw it from his forefather that way. But the one who believes in Allah, in a Creator who created the worlds, in the Sultan of the worlds, whose proof, outwardly and plainly, He has spread before people's eyes, His existence — all creatures were created upon knowledge.

Created with knowledge. Allah Almighty addresses people's minds. The idols, of stone, neither show them a way nor speak. Rather, they even serve them with their hands. But the Owner of the worlds (?) provides for what He created, feeds them, gives them drink. Well of course, can that one's love and the love of the one who believes in Allah be the same? So the distinction is clear. Yes.

Of those who believe, their love for Allah is more intense and stronger. If only the wrongdoers, when they see the punishment, that all power belongs to Allah and that Allah's punishment is very severe, had beforehand been able to understand. Here there's not even a word "beforehand".

When we made the covenant with Allah Almighty, Allah made no statement like "Allah will put us in punishment, will put you in Hell, look, here is Hell, you, well, turn to Me of your own will." He showed everyone the places they would go. To those who deny Allah: if you deny, what do you say, He said. Since He created him from His spirit, like Himself, he saw Allah Almighty as like himself and did not believe in Him. He waited for the Lord of his own imagination. And Allah Almighty gave him all the traits that passed through his heart exactly as they were. And there (?) wrote. Now, the situation here — because they cannot know these places, they explain the verses like this.

Now how do they explain it? If only the wrongdoers, when they see the punishment — right. Look, when they see the punishment, that all power belongs to Allah and that Allah's punishment is very severe, had understood beforehand. If he understood beforehand, he would obey Him anyway. If Allah had shown people Hell and Paradise, they would obey anyway. They would see. Why didn't He show them? Why, even the denier, if he saw Paradise, would say: I'll go here, okay, I want this place. He would act that way. Allah Almighty showed neither Paradise nor Hell. Do you know how I know? (?) I lived it. Because I know the covenant.

Because I also know what I showed. Can any brave soul explain this verse? What do we say? Some among people, besides Allah, the things Allah created, associate as partners with Allah. They love them more than Allah. Of those who believe, their love for Allah is more intense. Look now, pay attention to the meaning here. What do we say? They associate the things Allah created as partners with Allah; they love them more than Allah. What? What they worship. They love them more than Allah. Because they have turned their backs on Allah. If they loved Allah, they wouldn't love those. Now we say they love Allah more.

Now look what comes after it here. Of those who believe, their love for Allah is more intense and stronger.

If only the wrongdoers, when they see the punishment, that all power belongs to Allah and that Allah's punishment is very severe, could understand. There's no "beforehand" here. What do we say?

If only the wrongdoers, when they see the punishment, that all power belongs to Allah and that Allah's punishment is very severe could understand. Now here there's much veiled knowledge. But in just these few words.

Let me open a little of it for you. And let me, well, benefit a little too.

If only the wrongdoers, when they see the punishment, that all power belongs to Allah and that Allah's punishment is very severe, could understand.

That is, if only, when they see this punishment, they knew that I am Allah and turned back, He says. Turned back. But unfortunately the covenant he gave earlier became his destiny. And since he cannot turn from that destiny, in this punishment eternally (?) he remained. Eternally. He won't be able to turn back anymore. So still Allah Almighty: if only, when he sees this punishment, if only that all the severity, the punishment belongs to Allah, that is, belongs to Me — if he had known Me, He says. I would have forgiven him, He says. I would have forgiven. If he had known Me as Allah. Whatever you say: if they could understand that Allah's punishment is very severe.

Since he cannot understand, where is this going? It goes to the covenant. And since Allah Almighty will not change the covenant, and since everyone came to the world for an exam, and since he has given his exam as rebellion against Allah, as a rebel — after rebelling against Allah and going, can one who knows and one who does not be the same, He says. Can one who knows the truth, obeys the truth, and one who denies the truth be the same, He says. Can you understand the matter of the meaning here too? Can you understand the meaning of that "if only"? If only. Yes. How merciful Allah Almighty is, but that destinies will never change again — despite seeing so much punishment, still: the idols of their imagination that they worshipped will come and take revenge on Allah, and they will satisfy their nafs, escape that punishment and live in the finest way.

They can never leave these feelings. Because they have received that stamp. They have taken that stamp as their emblem. On their eyes a veil, in their ears a plug; they have had their hearts sealed, it says. Yes. For them there is a painful punishment. They cannot return again.

Yes.

I don't know — is it explained, can these points be understood? Where do the mistakes come from? (?) it doesn't work just to explain it from the words. Explaining doesn't do it. You will explain it knowing its meanings. Its meanings. You will explain the verses knowing their meanings. Look how beautifully our child puts it here. Look how beautifully he puts it here. Yes. Melodies lull to sleep; meanings, he says, awaken. Meanings. Yes. When you explain the Quran well, either you are crazy, he says, or guilty. Yes. Surah Al-Baqarah, on page 26, verse 179. The wrong one always — at first we always read the wrong one anyway.

O people of understanding! In retaliation there is life for you.

It is hoped that you will refrain from committing crime, it says. Look at the matter. Here the word la'alla surely occurs. Its 179th verse. Yes. La'allakum tattaqun, it says. It is hoped that. Whereas if they could grasp the meaning of the word la'alla, they would not describe Allah Almighty this way. What does it say? It is hoped that you will refrain from committing crime. Allah does not know a person's future. If you (?) retaliation, He knows there will be retaliation among people. Maybe people will give up retaliation, that is, committing this crime. Whereas: so that, so that (?) you refrain from committing crime.

That you refrain from committing crime — so that. That is, among those living in the world, who will commit crime, who will commit adultery, who, though open to this adultery, will protect himself from it — a deterrent punishment, because it is the death penalty. In civil law — what kind of civil law is it? If civilization means that like animals they will mate with one another — civilization like animals — if, like animals, they will open up and expose their private parts, if such a human life is to be called civilization — Allah Almighty says of such a civilization, of this kind of human civilization: they are like four-footed beasts roaming the earth — then man falls into the state that verse describes.

Yes.

O people of understanding, in retaliation there is life for you. It is hoped that you will refrain from committing crime, it says. He took Allah and fitted Him to his own head. Allah spoke according to his own head. He gave it a meaning accordingly here.

O people of understanding! Why does Allah Almighty address the mind? Why does He address the mind? Well, where was that thing? Here.

Yes. Why does Allah Almighty address the mind? The mind, with which a person can understand the crooked and the straight, He created and gave to man. If the human mind had a capacity unable to distinguish crooked from straight, (?) Allah Almighty would be (?). Where? Well, we could say there was nothing for me to distinguish with. But, but we can understand the crooked and the straight with our mind. However, when we understand the truth, when we hear the truth, when we compare, don't we say: really, I knew it this way, oh, this was wrong — and turn to the truth? We do. So every mind is a knower of the truth.

A knower, that is: when the truth is told, even if I had been convinced by the wrong, immediately you must turn to the truth. Now these verses have been explained wrongly. And we explain their correct versions. And we say: O you who write this book, who address 84 million people, come, give up this mistake. Tell these to these people with their correct meanings; attain Allah's mercy. As long as you continue like this, Allah's wrath will be upon you. Tomorrow at the Supreme Court your reckoning will be heavy. Don't you know the truth? You know it. How do you know it? From what I explain. Well, if I'm wrong, why don't you invite me to the truth?

If you are on duty, if you are charged with teaching the religion of Islam, and I am explaining it wrongly, isn't your duty to convince me? Look, this man is very (?) to Allah, but he always explains it wrong — is this Islam? Why don't you say that to me? Why don't you invite me to the truth? Why don't you explain the verses to me correctly, despite knowing the truth — which I know you do? You grasp it. Because Allah has given you a good mind; you have reached a certain position; that when the truth is told you refrain from the superstitions you learned before — I am aware of that too. I mean I know you refrain; that you are not convinced by the wrong things, that you will stay away from them, I know. But with this, you cannot be convinced by the truths I explain.

Because you are tightly bound to one another. You don't want to fall into conflict with each other. And you lack the knowledge to explain the true source of these truths to them, to the one in front of you. Then if you say "it came this way, it goes on this way" and continue like this, you bear a great responsibility. Yes.

O people of understanding, in retaliation there is life for you. So that you refrain from committing crime, we say. Time is up. We are ending our lesson here. Stay well. Wa Allahu Teâlâ, al-Fatiha.