Talk of 20 April 2021

Hello everyone. Hello everyone.

Hello. Hello.

No, I didn't take it, Hodja. No, it's not working. This isn't working. Oh, which one is his, I wonder, Hodja? Allah Allah.

It was working right here a moment ago. Yes, it worked, Hodja.

It doesn't pull down. Let's do it with these, Hodja. Okay. With this one? Yes. With the arrow. Uh-huh.

Yes.

On page 27, among the wrongly rendered verses, Surah Al-Baqarah, verse 183 — that's where we left off, he says. On page 27.

Let's put this like this.

Let it stay like this.

Page 27, 183. Verse — yes. Peace be upon you. Good evening. How they wrote the wrongly rendered verses wrongly, how they wrote them wrongly and on what basis they wrote them — to explain to you how they were rendered, as we correct the wrongly rendered verses of the Quran, to you to give you this knowledge, we have gathered here. God willing, if Allah grants it, these — if we learn where the error comes from, we will have understood the Quran better. Because wrong verses — not verses, but wrong renderings — ascribe attributes to Allah Almighty.

Here, in verse 183, in the verse: O you who believe! Fasting has been prescribed for you as it was prescribed for the nations that came before you, for you too. Perhaps, it says, you will be protected. Now here the word "perhaps" ascribes an attribute to Allah Almighty. The word "perhaps." Why does it ascribe attributes to Allah Almighty? Because Allah Almighty is free from deficient attributes. Allah Almighty says: there is no living being until Judgment Day whose deeds We do not know. It contradicts that verse. So when it says "perhaps", Allah Almighty here does not know what people will do. If you fast, it may be that you attain salvation.

That is what it means. That is, Allah Almighty will have valued people according to the deeds they do — God forbid. Allah says there is no living being until Judgment Day whose deeds We do not know. So instead of that "perhaps" here, the word "so that" must be used. Where did they make this mistake? They always made it with the word le'alle. Sir, look, here too, what it says in the verse, yes, La'allekum tettekun. La'allekum. Now the word la'alle has many meanings. Here, so as not to ascribe attributes to Allah Almighty, it will mean "so that". That is, Allah Almighty knows who among a people will be those who fast.

And: fast, so that you attain salvation. That is, those people attain salvation. So that they — this is a demonstrative pronoun. In this case, this word "perhaps" ascribes an attribute to Allah Almighty. And we put it: O you who believe! Fasting has been prescribed for you as it was prescribed for the nations before you. So that, that is, those who will obey guard themselves. Look: so that those who will obey guard themselves. That is the meaning of the verse. Yes.

On page 28 a rather long verse has been rendered wrongly. Let's read this too. First, where is the error? We will see its error. If we can find the errors of the verses — God forbid — of the translations, if we can find the errors in the translations of the verses, then Allah Almighty is understood better. Allah's freedom from deficient attributes is understood better. The fear of Allah in our hearts grows greater. The love of Allah in our hearts grows greater. Because Allah Almighty says: those who know Me fear Me most. Those who know Me love Me most, He says. Now, in this case, if we know that our Lord is free from deficient attributes too, and according to which verse this verse has been rendered wrongly, if we know this, we will have known our religion better.

Now here: on the night of the fast, approaching your wives has been made lawful for you. Correct. They are a garment for you. Correct. Now, garment — if we explain some words — that is, correct. What is a garment? It is what covers a person's private parts. Sir, it is what shields people from sins. And women, sir, to the man — woman, man. Because it describes the woman to the man, the woman is the man's garment. That is, what keeps him away from sins. Yes. And you too are a garment for them. We too are a garment for them. Because they too are subject to the nafs. Because Allah knew that you would wrong your own souls, how beautifully it says it: that you would wrong them, He accepted your repentance and forgave you.

Approach your wives in the nights of Ramadan. Seek what Allah has ordained for you. Eat and drink until the white thread of dawn becomes distinct from the black thread. Look how beautifully it says it. Allah Almighty does not say "until imsak". Until the white thread of dawn becomes distinct from the black thread. Now one of the Companions says to the Prophet (peace be upon him): I put a black thread under my pillow, he says. Until it becomes distinct, until it becomes visible, he says, I will leave it under my pillow, he says. And the Prophet (peace be upon him) said, (?), how big your pillow must be, he says.

How big it must be. That is, the blackness and whiteness meant: 45 minutes before sunrise, or with 43 minutes left, when you look toward where the sun rises, as if cut with a sword, one side is bright, the other pitch black. That is this blackness and whiteness, he says. How beautifully Allah Almighty says it. Sir, eat and drink. Then complete it from dawn until evening, it says. Here it is called fajr. Sir, there is also a false dawn. About half an hour, 45 minutes before imsak, a brightness appears again. That is the false dawn. Sir, here we accepted the (?) . Not everyone has in hand a calendar of when in the morning the sun will rise and, sir, when the sun will set.

In this case people, for the sake of uniformity, for unity and togetherness, accepted imsak. They said: let us begin our fast with imsak. And since the morning prayer begins with imsak, they made that the cut-off point. But the moment imsak begins, if there are still 45 or 43 minutes until sunrise, it says, hurry, eat your meal quickly. That is, one can still eat during this time.

And it says: approach your wives in the nights of Ramadan, seek what Allah has ordained for you. The white thread of dawn — look, it says "of dawn" already; imsak begins, morning time begins anyway. Of dawn, until it becomes distinct from the black thread, the white thread from the black thread, eat and drink. Then complete the fast from dawn until evening. Do not lie with women while you are in retreat (i'tikaf) in the mosques. For example, they enter i'tikaf in the last ten days. The Prophet (peace be upon him) would enter i'tikaf in the last ten days of Ramadan. (?) These are the limits set by Allah.

Do not go near these limits. Thus Allah explains His verses to people. Perhaps they will be protected. Again it says here: perhaps they will be protected. It always used the word "perhaps". Here too, surely, the word la'alle occurs. Let's see, where does it occur? Yes. The same here. They always rendered the la'alle words wrongly. They always rendered them wrongly. Now, since this is correct up to the end, because they made a mistake in the word le'alle, because of (?) we judged it to be wrong. Because the form of the verse changes. When the rendering of the verse comes to (?) Allah Almighty, when it comes to (?) Allah Almighty, what do we do?

We say this is wrong. Even though all of it is correct, when a single word changes the meaning of the verse, when it (?) Allah, we say it is wrong. And here we said: so that they, those who believe, guard themselves. Yes. In verse 189, a wrongly rendered verse. Let's see here too, where is it again? Again there is the word le'alle. What does it say here? Vettekullâhe le'allekum tuflihûn. Here too, in the same way, the word le'alle occurs at the end. Perhaps you will attain salvation, it says. Let's read. They ask you about the new moons. Say — I'm reading the wrong one. They ask about the new moons. Say: they are measures of time for people and for the Hajj.

That is, Allah Almighty says this. He has placed the lunar system in the sky. The moon system. So they ask about the new moons: Why does it shrink like this? Why does it grow? Why does it happen like this? He has placed a calendar in the sky. Their shrinking and growing, sir — months like Rajab, Sha'ban, Ramadan, Dhul-Hijjah, Dhul-Qa'dah, months, sir, like the months we count as January, February, March, April — He has placed months. Some of them have 29 days, some 30. Every time it has 29, Ramadan moves back 10 days. It moves back 10 days, and in this way Allah Almighty, the one on earth who fasts for a long time and the one who fasts for a short time, by switching their places, represents justice . At the same time, by placing the calendar in the sky, He makes time known.

What does it say here now? They ask you about the new moons. Say: they are measures of time for people and for the Hajj. Righteousness is not at all that you enter your houses from the back, it says. Righteousness. You know, some people enter houses secretly from the back, from here and there. This is not a good thing. It is not. But righteousness is the conduct of those who guard themselves. Enter houses through their doors. Fear Allah. Perhaps you will attain salvation, it says. Now here it's probably the same up to the end. Let's also read the correct one. They ask you about the new moons. Say: they are measures of time for people and for the Hajj.

Righteousness is not at all that you enter your houses from the back. But righteousness is the conduct of the one who guards himself. Yes. Through their doors — yes, enter houses through their doors. Fear Allah so that you attain salvation. Yes. Fear Allah so that you attain salvation.

Whereas here: fear Allah, perhaps you will attain salvation, it says. Whereas: fear Allah so that you attain salvation. Of course, if one fears Allah, what will he do? If he knows Allah, fears Allah, knows Him as the Lord of the worlds, and if tomorrow at the Great Court, before Him, sir, before Allah Almighty, as Eleyse Allahu bi-ahkemi'l-hâkimîn, we are called to account — surely this fear is enough for us. What do we do? While in this world, we carry out Allah's commands and prohibitions. Yes. So we said: fear Allah so that you attain salvation.

It's not on this page.

Some pages don't have any. On page 32, verse 212, a wrongly rendered verse. What does it say here?

The life of this world has been made attractive for those who disbelieve. This is the error. Right at the start, right at the start — why is it wrong? Allah Almighty does not discriminate among His servants. When Allah Almighty created our souls and said to them "I am your Lord", these people, separated to the upper part there, each made a covenant with Allah Almighty. Allah Almighty, without any fear, any pressure, any, sir, violence, within their own will, within the times He showed them, within the (?), gave them their own desires and wishes as their destiny. If these (?), if by their own desire and wish they themselves desired the times, and in this time sees the pleasure in living, tastes its pleasure, tastes the pleasure of life — then what does "the life of this world has been made attractive for those who disbelieve" mean? It ascribes an attribute to Allah, he says.

That is: you are a disbeliever, I will make the life of this world attractive to you and throw you into the fire of hell. Is this word befitting Allah? I mean, is it befitting toward a servant He created? Yes. That is why they mock those who believe, it says.

Yes. That is, Allah — look — created the world, sir, in such a way that we would live it in the best way. You just sleep, he says. You know, he mocks. Whereas those who believe and guard against denial, on the Day of Judgment, are above them. Allah gives provision without measure to whom He wills, it says. Look, He gives provision without measure to whom He wills, it says. Whereas to the one who wishes, the one who wishes — of those who wish, some say: let me come into the world and go like this; some say: let me enjoy myself in the world, that is, let me travel here and see things; some say: let me do this work here, work like this, do it like this — all of them their own desires and wishes; Allah Almighty knows what passes through their hearts and places characters in them accordingly.

Yes, and the correct one: the life of this world appeared adorned to the disbelievers. Now look, look at the wording now. We are comparing two wordings. The life of this world has been made attractive for those who disbelieve. By whom? Allah Almighty made it attractive for them. Whereas: the life of this world appeared adorned to the disbelievers, and because it appeared adorned, they make fun of those who believe. Whereas the God-fearing believers are above them on the Day of Judgment. Allah gives provision without measure, within their destinies, to whoever asks it of Him. Within their destinies, that too.

That too — not "come on, I asked, give me provision without measure" and so on. Within their destinies. Within His intent. (?) Yes.

Everything is within a measure. Allah Almighty has given everything within a measure. He has created it.

Verse 213 is also a wrongly rendered verse. Mankind was one single community. Correct. Mankind was one single community. This goes very deep. This is deep. One single community — whom did Allah Almighty create first? He created the Prophet. From His light. Then He gave him of His spirit. So from him He created the prophets. And from the souls of the prophets He created the souls of the nations. If we go backwards, to all the prophets, and if we go back from there, to the soul of the Prophet (peace be upon him), and if we go back from there, it goes all the way to each of us being created as a part of Allah Almighty.

Since the soul is only in humans anyway — the soul, every cat and dog here and there, it isn't that. Since it is only in humans, since they were created honoured above the worlds, since all humans do not resemble each other — even though twins resemble each other, since a difference arises in them too — since Allah Almighty changes every attribute, every form, each of us is a part from our Lord. That is why people are everlasting in Paradise and in Hell. But here some — I'll call them brainless and mindless — people, "lâ mevcûde illallah", just now, sir, them they constantly hold equal with Allah Almighty.

God forbid. One is the Creator. One comes from the attribute of the Creator. And one is the created. Now the created, you cannot compare it with Him, along with Allah Almighty, within His ruling. Because the Creator has kept certain formulas specific to Himself for Himself. For example, Allah Almighty has not told people (?). Many matters. For example, He made human memory limited. Human memory, the mind, can use twelve percent. In this case, saying that people are (?) together with Allah — what did they call those people, they had a word for those who are (?) with Allah. I can't recall it now; let's not make a Ramadan rhyme in Ramadan.

In this case, can the created ever be held equal to the Creator? In this case, what does it say here? Mankind was one single community. Even though it goes all the way back to being a part from Allah Almighty, to being created as a part from Him. Now, everything of this has something in the world. The world is the likeness and shadow of the hereafter. I wonder, does this also have a likeness in the world? Indeed, since we were created as a part. Of course there is. In a single drop of a man's semen there are eighty, eighty million human cells. It has 70–80 million cells. One of these cells in the mother's womb, sir, like a camera opening and closing in an instant, snaps shut, and there that cell comes into being.

Now that cell — did this human create it? Self-reproducing. Self-existent. Allah Almighty. Sir, this is a thing that reproduces in the human body. Did the human produce it himself? Now when Allah Almighty separates such a part from His essence, sir, will this be equal to Allah? But since a human factory has been set up in man, on earth, for those people to prove to themselves what kind of people they are, Allah Almighty set up this factory, the human factory. Otherwise in His essence Allah Almighty is one, and when He says "all one single community" it goes all the way back there. But in outward knowledge too, in outward knowledge, our father Adam comes into the world as the first human, and since reproduction is from him, they were one single community.

It goes back to our father Adam.

Then Allah sent the prophets as bearers of good news and as warners. He sent the prophets. So that they would judge in the matters about which people disagreed, He also sent with them books showing the right path. But those who were given the Book, after clear proofs had come, fell into disagreement in religion because of the greed among them. Thereupon Allah, to those who believe, the truth about which they had disagreed, showed by Allah's leave. Allah guides whom He wills to the right path, it says. Here too, again, because "whom He wills" occurs, we counted this as wrong. Up to this point it's all correct, correct, correct; at the very end it spoils the verse.

"Whom He wills", it says. What does it say? Allah showed those who believe the truth about which they disagreed, by Allah's leave. Of course, with what? With His prophets, His books, He showed everything. Then Allah brought whom He willed to the right path. Whereas here, even though He showed the truth, those who still go to denial, the deviant ones, those who turn their backs on Allah — what do they do? By their own desire, their own wishes, their own willing, they go into disbelief. Where is Allah's willing here?

Mankind was one single community. Now he's reading the correct one. Then Allah sent the prophets as bearers of good news and as warners. It's all correct here anyway, up to the end. So that they would judge in the matters about which people disagreed among themselves, with them He also sent books showing the right path. How beautiful. He sends prophets equally to all people. Now He sends books that will show the right path. By Allah, up to here it's all correct. Can't you grasp this at all, that at the end you split off from it? But those who were given the Book, after clear proofs had come, because of the greed among them split in religion.

What is the greed among them? We are the children of Allah. His close ones. Sir, Ezra is the son of Allah, Jesus is the son of Allah, Ezra is the son of Allah, they say, and in this way they hold themselves above people. In this case too, sir, they fall into dispute. My religion is right, your religion is right. Allah Almighty to them separately — that is, for every developing brain structure, for every developing technology, when He sends books they can bear, sir, then these say: no, we won't accept that. When they say "we will judge with the old", they go into disbelief. Because they don't believe in the prophets Allah has sent.

Or they deny them. Or it doesn't suit them. And because they see themselves as superior, they are seized by greed. Why didn't this prophet come from among us? If he had come from us, we would have believed — that sort of thing. Yes.

Thereupon those who believe in Allah saw the truth about which they disagreed, by Allah's leave. They saw it by Allah's leave. To whoever asks it of Allah, Allah shows the right path. To whoever wishes. Because the Quran was revealed. It was revealed. If you wished, you will see the right path from the Quran. From its knowledge, from His Prophet you will see the right path. If you don't wish, you turn your back on them, and because you went against Allah's command, before the Lord of the worlds, the absolute, true Judge, Eleysallâhu bi-ahkemi'l-hâkimîn, you give account. Yes. 214. Verse 214 is rendered wrongly here, 214.

The verse is rendered wrongly here: Or did you think you would enter Paradise before what befell those who passed before you befell you too? it says. Now it says it well; which one does this verse support? Which verse does this verse support? Let me look closely. Which verse does it support? Look what it says: Or did you think you would enter Paradise before what befell those who passed before you befell you too? it says. You will be tested somewhat with your wealth, somewhat with your lives, it says. Ah.

Poverty and hardship touched them so, and they were so shaken that finally the Prophet and the believers with him said: When is Allah's help? When, they said. Know that Allah's help is near. Yes. Now we're reading the correct one. Or did you think you would enter Paradise before what befell those who passed before you befell you too — did you think so? Poverty and hardship touched them so, and they were so shaken that finally the Prophet and those who believed with him —

We stopped here. Why did we stop?

There's something in one word here. Finally, the Prophet and the believers with him. Finally, the Prophet and those who believed with him: in one "believers" occurs, in the other "those who believed".

When it says "believers" — now here it makes a distinction between Muslim and believer. To the believer Allah Almighty gives so much hardship, not to the Muslim. Then the man isn't a believer, that is, he's a Muslim. That is, he doesn't rise to nafs al-mutmainna.

Do you see the meaning of a single word of the wording? A single word.

Does "believer" occur here, believer? Let's see, does "believer" occur here? Verse 214. Sir.

Ve'llezîne âmenû me'ahû metâ nasrullâh, elâ inne nasrallâhi karîb. Is it there? There's no "believer".

Make it up, make it up, say it as you see fit. Make it up, make it up, say it. Make it up, make it up, say it. Whereas if he had known that the believer and the Muslim can be distinguished — here, that the believer and the Muslim can be distinguished, and what differences there would be between the two groups, he would not have fallen into this error. Yes. When is Allah's help, they said. Know that Allah's help is near.

Which one does this verse support?

Know that Allah's help is near.

Yes. This supports this verse: A prophet — (?). It means the same. When a prophet is about to lose hope in Allah, Allah's mercy reaches him, it says. I have lived this many times. One does not lose hope in Allah. Only the disbelievers lose hope. We say: the term must be up by now. We're going, we say. Indeed. Now, if you still have provision, you'll stay in the world. Or your way will open. We said: this must be the last moment. You see that Allah's mercy arrives from behind, opening up before them. Yes.

People — Allah Almighty raised us upon verses, but He also raised us by making us live it ourselves. Yes. Now you come and sort these out. Sort out the believers and the Muslims here now. Yes.

May Allah set them right. These are the ones who rendered the verses of the Quran.

We've come to page 13, I suppose. Which page? Page 13. It's not on page 13; we got down to verse 93, didn't we? Last we passed 32. We had come to 27. Let's have a look. On 28 we covered this on Hulusi's night. We passed 32, Hodja. We did this part, you know, it got lost. This part got lost. We went too far. We found it here.

We're there.

212. Verse 212 — we read 214, didn't we? Yes. We read 214.

Sir.

on these pages there aren't many, correct ones go on. 39. on page 39, verse 247 is rendered wrongly here. Instead of (?) one by one on the computer, from here one finds which page it's on. We'll get past it from here. Sir.

Two hundred forty-seventh. Yes. It's on the next page as well. Let it stay like this.

Their prophet said to them: Know that Allah has sent as king over you — Allah has sent Saul, Saul, as king over you — has sent. Their prophet said to them: Know that Allah has sent Saul as king over you. They did not believe in Saul. Some said: why wasn't he one of the rich? Why wasn't he one of the wealthy, they said. But (?). said. Thereupon: though we are more worthy of kingship — more worthy — look, do you see? while he has not been given ample means in wealth and riches, how can he be king over us? Look at the pride, the arrogance! You have material wealth, but they bow to you for material things, not to your person. But if Allah's — a friend of Allah tells of Allah, tells the truth, tells of the Owner of us all as the Truth, they bow to that person for Allah's sake.

But to your wealth — they bow for your money. What a difference between them. Oh. What a difference. Yes. And we're going a bit (?) like this. Though we are more worthy of kingship, while he has not been given ample means in wealth and riches, how can he be king over us, they said. Allah chose him over you, it says. Whereas he was one of the select. That is, one of those who obey Allah. He loved Allah more, more than you. That is why Allah placed at your head the one among you closest to Allah. He gave him superiority in knowledge and in body. Look, see? In knowledge. In body, strength. In them, faith. The strength of people who have faith, sir, does not easily diminish.

Allah is the One who encompasses all and knows all. Correct. Now let's read the correct one here. We went along explaining, you see. Let's read the correct one. Their prophet said to them: Know that Allah has sent Saul as king over you, he said. Thereupon they said: though we are more worthy of kingship, while he has not been given ample means in wealth and riches, how can he be king over us? Now it's as if, when they are given wealth and property, they have become Allah's close ones, supposedly. Whereas he doesn't know: We test people with wealth, with property, with their lives . He gives you wealth; to satisfy your nafs you run those riches through summer houses, run them through fornication, run them through interest, round and round.

Now, will your wealth and property bring you closer to Allah? He is a select person over you. Select. What did it say there? He chose him. That is, a fait accompli — whereas: select. A superior person above you. A more meaningful person.

Where does his being select come from? The covenant he gave to Allah is more obedient, stronger. In this case Allah too: he is superior to you in knowledge and in body. Allah gives His dominion to whoever of you wishes. So: had you had that superiority, I would have given it to you, He says. In his dominion — well, you wanted matter in your dominion, you got matter. He, in his dominion, wanted his Lord, so as to obey his Lord. His Lord. And Allah Almighty gave him that. So, to lead you to the truth, Allah Almighty will place at your head such people who know the truth. Why? Why did Allah Almighty send us into the world?

Being free from deficient attributes, to prove what kind of people we ourselves are . Well then, while we are in darkness, what will He do at our head? We are alone. We don't know where we are going in the world. Ah. A servant who knows His essence, that is, His prophet, at your head as a scholar He places. That is the truth. You came into the world for this. To know Allah, not to ascribe attributes to Allah, you came into the world. To be called to account for the deeds you yourselves brought about, you came into the world. Since Allah Almighty is free from deficient attributes, His own attribute, His deficiency, to send into the world upon you, to complete it, He sent you into the world.

That's why you came here. So if you were close to Allah, you would have come as a prophet over me, or over the worlds, sir, or over people, over tribes, you would have come. Just as the Prophet (peace be upon him) came as a mercy to the worlds. Why? His knowledge is greater, his faith in Allah greater, his worship greater, his understanding greater; no created being can match his knowledge, prophets included, can match his knowledge, nor in nearness to Allah Almighty can match him.

Because Allah Almighty created him first, and for 78 thousand years kept him in worship. Before this world was established — just think about that.

A knowledge. Yes. That's why, surely, not "whom Allah wills" but "whoever wishes", that is, here within people's own free will, Allah Almighty — whoever among those people is more virtuous, more knowledgeable, has more faith, more nearness to Allah, and will make Allah Almighty known to people more and explain Him to them — if there is such a one, He knows the closest, He brings him to head them. Yes.

Allah gives His dominion to whoever of you wishes. Yes. Allah encompasses all — that is, whatever He created from atom to sphere, the seven heavens and (?), everything He encompasses, that is, comprehends, and everything is within His knowing. He is All-Knowing. Since He created everything, of course He will know everything. He will know how He created. Yes.

It's not on this page. Now there's one more on the other page. What time is it? We have our lesson at 19:12. On page 41, verse 253, a wrongly rendered verse. Let's look here too. Where is the error? That is, when we find the error, it means we have understood the verses. That is, it means we have grasped one of the deficient attributes Allah Almighty is free from. And when we find the error, we immediately understand that it contradicts another verse . Look how we say "which verse", right? Which verse does it contradict? Which verse does it support? Yes. Verses like this do not refute one another.

Verses always confirm one another. But here, when verses are always rendered wrongly, they refute each other. There it said this, here it said that. Non-Muslims will say your religion is superstition. They won't believe, of course. Render this properly, will you! Explain this nicely to people, will you! And here we have a treasure in our hands. A treasure. Use it, will you! Let's use it. In the past, the commander of the faithful, the emir — or states would appoint an emir. That is, a governor. Today's governors, emirs.

An ordinary person would come and insist: you, such permission, permission, secretary-schmecretary, no — I'll go straight to the emir, he'd say, and they'd take him. You rendered that hadith like this, he'd say, or you rendered this verse like that, you rendered it wrongly; the emir would ask: where is the error? According to this hadith, the Messenger of Allah rendered this verse like this; this verse corresponds to that verse, and that verse means the same as this one. If you rendered it so, it refutes that verse, he'd say. The emir would say: by Allah, you spoke the truth. And he'd obey him. He'd say it that way.

That is how they brought the religion of Islam to us up to this time. They brought it like this, like this. But now: I've had schooling, I've licked ink. Lick away, let's see how much you'll lick. Lick the ink and see if ink gives you knowledge. Of course that gives knowledge too, but Allah Almighty, with "iqra", says read. Read, but it doesn't say read (?). It says read in the name of Allah. Sir, in this case, when you see the truth, in the truth, from the truth, you won't (?) . You won't depart from it. When you find it you'll hold on to it, and according to the hadith of the Messenger of Allah, since he said "if knowledge is in China, go and get it", if the treasure is at your feet, you will learn it.

You will break these desires of your nafs, sir. It won't make you smaller. On the contrary, as long as you break your nafs, you rise in Allah's sight. And as long as one tells people the truth, in the peace of the eternal world you raise your rank. Yes. What does it say now? We made some of the prophets superior to others, it says. Whereas this is wrong too. Some prophets are superior to some. Why? According to their place, according to their faith, they too are in ranks. Sir, when you say "We made superior", then a person's heart is also hurt. Why me? You didn't make me superior. But I love You too, he says.

Allah Almighty has such courtesy toward people, such a beautiful way of speaking. Allah Almighty blames no one. "Those prophets, We made some of them superior to others." Whereas: some of the prophets are superior to some. Look. Look at the verse. Didn't everyone, by his own will, by his own nearness to Allah, measure out his degree of faith himself? Didn't he give himself his destiny? Since Allah Almighty gave this to those people, doesn't He know which of them is closer, which is above which? He knows. When saying it to him, you won't say it by ascribing attributes like that. When it says "those prophets, We made some superior to others", you won't say this; prophets take offence like that too.

People take offence too. Some of the prophets are superior to some. Yes. We're reading the wrong one. Allah spoke to some of them and raised some in degrees. We gave Jesus son of Mary clear miracles. And We strengthened him with Ruh al-Qudus. Good thing it didn't say Gabriel here. now this verse removes Gabriel altogether in many places. That is: Gabriel did this because he would bring revelation. You know there's "Gabriel enveloped (?)" and so on. This refutes all of it. How does it refute it? Now listen well to this verse. We gave Jesus son of Mary clear miracles.

Who gave? We gave clear miracles. Who gave? Allah gave. And We sent with Ruh al-Qudus.

Strengthened. Ruh al-Qudus — now, had it said here "We supported him with Allah", Allah, the one who sent it — it would have been saying that Allah Almighty has one more god. We supported him with Ruh al-Qudus. The holy spirit, that is, "support with My essence", He says. I supported with My essence. With what did He support? How do we prove that Ruh al-Qudus here is the essence of Allah Almighty? Because he raises the dead. By Allah's leave, it says. He raises the dead. With whom? By leave of Ruh al-Qudus. Who is this? By Allah's leave, you see. This verse refutes all of them anyway. It refutes the Gabriel one.

How can people who have read so many books of knowledge not grasp these?

Do you see how it is understood? Yes, words.

Had Allah willed, the nations that came after those prophets — look what you say — had Allah willed, that is, had that Ruh al-Qudus willed, the nations that came after the prophets would not have fought one another after clear proofs came to them. Of course, if Allah wills, He carries out His intent. But they fell into dispute, and among them some believed and some denied. Had Allah willed, they would not have fought. But Allah does what He wills. Now here there is no such thing as "Allah does what He wills".

For it to say "whom He wills" here, the verse would have to contain "men yeşâ". What does it say here?

Velâkinnallâhe yef'elü mâ yurîd.

Verse 253.

Mektetelû velâkinnallâhe yef'elü mâ yurîd. But Allah does what is ordained, it says. Allah doesn't do what He wills. He does. Allah does what is ordained. What does this mean? Now, when it says "Allah does what He wills", He changes whatever He wants however He wants, does whatever He wants however He wants. It's not like that. What does it say? This denies many verses. When it says "Allah does what He wills", "Allah does what is ordained" — the rendering of the verse, of the two verses, that is, of both of these verses in meaning denies many verses. What does it say? What does it deny? Allah does what He wills. Has Allah programmed these worlds?

With Us there is a Book. It is preserved in the Preserved Tablet. Does it say nothing is added to it afterwards, no (?)? And since the worlds have been programmed, since no one will step outside this program, since He knows what the living beings that will come until Judgment Day will do, since not a leaf stirs without His permission — has everything been written down and laid out? Well, when you say "Allah does what He wills", I wonder, apart from this what does He do? Apart from this, does He also develop Himself? It carries those meanings too. But when it says "but Allah does what is ordained", what do we say? You prepare a plan, I prepare a plan.

But Allah says — what does He say? Allah is the best of planners, He says. Why? Because you will step outside destiny, and Allah will put you back into destiny; He prepares a plan and puts you there. So if you say "Allah does what is ordained" — how beautifully those things are ordained — He does them. Allah, what is ordained — however much you try to get out, He will bring you and put you inside what He ordained. He will put you inside your destiny.

Do you see the meanings of the verses? Words — a play on words. Yes. If these people had this knowledge, would they write it like this?

We read books, we know. That word has given them pride, arrogance, haughtiness. Yes. We will explain the words here one by one like this, God willing people will learn; the verses of the Quran, very beautifully they render — God willing, there are many more, but because they have double meanings we didn't explain them. You know, when a good book ought to be sat down and written, Allah Almighty's commissioned servants, the commissioned servants on earth, refrain from it. And they take its responsibility fully on their backs. And we, as far as we can, by explaining here, people (?) we are trying.

Those who say "I'm carrying out Allah Almighty's duty on earth", "I'm carrying out the duty", the people in those duties — I always say it: if I'm wrong, please, my error, according to these verses, they must show me and guide me to the right path. If I'm explaining wrongly, on the Day of Judgment, at the Great Court, all my errors are on them. Let my burden be on them.

If I'm explaining the truth and they know it too and keep silent, everyone will live his own state within his own destiny and prove himself to Allah Almighty . His sin is between him and Allah.

How beautiful. Yes. We curse no one. Yes. Cursing doesn't befit us.

Look, if he knows, if he knows the truth too, if he doesn't come to the truth because of the desires of the nafs, if he carries on with indifference — "it came like this, it goes like this" — his sin is between him and Allah; it doesn't concern me. But if I'm wrong, he is obliged to correct me, obliged to tell me, obliged to speak the truth rightly; I say this according to enjoining the good . I say it according to the verse of enjoining the good. He must direct me to the truth. In this case, if he doesn't, my burden is on him. And Allah Almighty is our witness. Yes.

Having explained these parts this much, we're reading the correct one. Some of the prophets are superior to some. Allah spoke with some of them. And some He raised in degrees. We gave Jesus son of Mary clear miracles. And We strengthened him with Ruh al-Qudus. Had Allah willed, the nations that came after those prophets, after clear proofs had come to them, would not have fought one another. But they fell into dispute, and among them some believed and some denied. Had Allah willed, they would not have fought. Look, there is Allah's willing here too. That is, it's always willing — not my willing; there is Allah's willing here too.

That is: I would have done it — why didn't You? We gave you will. We left you free with your own will. We wrote your desires and wishes as your destiny. What more do you want from Me? I don't interfere with you, says Allah Almighty. How beautiful. But had I willed, I would have made you like this too, He says. He would. Now why do you mix this willing with that willing, with human willing? Why mix Allah's will with human will and, removing human will from over him — sir, that doesn't mean regarding that will as non-existent. You come as far as that, but if He doesn't remove that will from him, from the human, the partial will, and regard it as non-existent — since Allah Almighty removed his will from him, well then, in a will-less state, making him use His own will on him, sir, since He caused it — aren't you going ahead in ascribing attributes to Allah Almighty?

Amazing. Amazing.

yes, but they fell into dispute, and among them some believed and some denied; had Allah willed they would not have fought; but Allah does what is ordained, ordained — how beautifully it says it: what is ordained — whatever is ordained, whatever is written, whatever is programmed — He does what is ordained. Why does He do what is ordained? Perfect — above Him not even an atom, sir, of knowledge, that is, no perfection; (?) fully, fully perfect, He does what is ordained. There are very great words here; let it stay — there are very great words. yes 41. on the page there's something, a verse. Forty-one.

Yes.

Verse two hundred fifty-three.

We read this here. We read that there, we read this.

Yes. Verse 43 — on page 43, 260. there is the verse. 41. Yes. It's in 257. 258. It's on page 257.

Yes. 257. verse, verse 258, 42. page. Have you not seen the one who, because Allah gave him dominion, grew insolent and argued with Abraham about his Lord? it says. You know, the idols (?). The heads of the idols. Then Abraham had said: My Lord is the One who gives life and causes death. And he had said: I am the one who gives life and causes death. Who said this? Nimrod, Nimrod. Nimrod. Yes. Abraham: Allah brings the sun from the east. Come on, you bring it from the west, he said. Thereupon the disbeliever was dumbfounded. Allah does not guide the wrongdoing people, it says. Yes. Where is the error here? He does not guide the wrongdoing people.

Whereas it's correct up to the end. Look how we rendered that part. He cannot guide those who persist in wrongdoing. Yes.

Allah's — the one who, (?) from dominion to worldliness, grew insolent and about his Lord argued with Abraham — have you not seen the one who argued? Then Abraham had said: My Lord is the One who gives life and causes death. And he had said: I am the one who gives life and causes death. Abraham said: how will you give life and cause death? A man I am to execute, he said. I executed him — I'll give him life, he said. And the man I gave life to, he said, I'll take and hang, I'll kill him, he said. Then Abraham (peace be upon him) said: Allah, he said, my Lord, he said, makes the sun rise in the east.

You make it rise in the west, he said. There he was dumbfounded anyway.

Abraham said: Allah brings the sun from the east. Come on, you bring it from the west, he said. Thereupon the disbeliever was dumbfounded; the wrongdoing people, as long as they remain in that state, Allah's guidance they do not want. Yes.

Like this. 18:30, Ömer Seyfi, my son. We left off at page 43, verse 260. May Allah Almighty give us all good guidance, good understanding. May Allah, our Lord, as long as our life lasts, until the end of our life, on the straight path, without leaving Allah's path, grant us to go to the hereafter . And in the hereafter may He join us among the servants who welcome us with smiling faces . Lillâhi Teâlâ el-Fâtiha.

Amen, O Lord.

What verses! Mashallah, Hodja, very beautiful. Yes.