Talk of 27 April 2021

Peace be upon you, good evening, and a blessed iftar.

We are doing a new broadcast on a new computer, on a new computer. How are the picture and sound on your end?

And if anyone is listening to us, if you let us know in the coming hours whether there is any crackling in the sound or anything, we would be glad.

If you have questions, you can ask them.

In the coming days there will be an 18-day lockdown.

Because of the curfew in this situation, a migration has started in Istanbul.

People are going to their hometowns. There are hardly any seats left on the buses. Yes, our daughter Selin says, there is no problem with the sound at all, sir, it is very clear and nice, she says. Our child Çağlasan also says, right now the sound and picture are very good, sir, I kiss your blessed hands, he says.

Sir, no problem for now, sir, she says. Our daughter Fatah wrote the best one. For now, she says, no problem, that's right. What it will do later is not clear. We'll find that out later. Sir, the other computer was also a very valuable computer. I mean, we had bought it for 23 thousand lira. A very nice computer. But after half an hour it started crackling.

Let's see what this one will do. We replaced it. We bought another computer, sir, with a bigger screen. God willing, there will be no problem. If there is a problem, please let us know.

We can begin our lesson. Meanwhile, if you have questions, you can ask us.

On page 45 of Surah Al-Baqarah, our child Ömer Sefa says, at verse 272 we left off. Yes, we continue our lesson from here.

"It is not your duty to guide them," says Allah Almighty. Yes, but I am reading the verse as wrongly rendered. I will read the wrongly rendered verse. Then I will open it up for you and tell you where the mistake is.

"It is not your duty to guide them. But Allah guides whom He wills" — when it says "whom He wills" here, as if Allah, having lifted the will over the people He wills, Himself never again uses will over a human being. Why does Allah Almighty not use it? Because in the address "Am I not your Lord?" He made a covenant with people, and their wishes and desires He wrote for them as their destiny. So, to prove what kind of people they are, He sent people into the world, clothed them in flesh and bone, gave them an outward appearance with a body. So with all the wishes and desires we have in the world, with the judgments we make within our own will, we earn reward and sin.

So there is no willing of Allah Almighty over us. If there were, Allah Almighty would be given attributes; He would have created some as unbelievers, some as Muslims. Yes, "whatever good you give in charity, you give it for your own selves," this is also correct. Let's open up one more sentence at the beginning.

It seems the broadcast has closed. The broadcast has closed.

Yes.

The broadcast has closed. Start broadcast.

Çağlasan. Çağlasan, my child. Did you set its duration short?

Yes. Did you set the broadcast duration short? Somewhere you wrote something like 30 minutes. Was that maybe the sleep time? I don't know whether it was for it to sleep after being off for 30 minutes. But right now I don't know whether the broadcast is on or not. It keeps turning on and off.

It keeps turning on and off.

I wonder, is the broadcast on at your end? It isn't, is it?

Çağlasan, it isn't broadcasting.

I opened it again, opened it again, it still doesn't open, it doesn't open the broadcast. Wait a minute, look, now look, I'm reconnecting, look, I'm reconnecting. It doesn't, the old one comes up, the old thing comes up. You... I will now give you the TeamViewer, take a look, let's see where this whole story comes from. Write down the ID number. Ten forty four hundred twenty-nine eight hundred sixty-three. Yes. Password: C as in Cengiz, R as in Reyhan, H as in Hasan.

In digits, forty-four twenty-three.

That is, four thousand four hundred twenty-three.

Four thousand four hundred twenty-three. And at the end, n as in Nazirli.

Okay, you can take it now, look.

Did you write the other one wrong?

Write the password again.

Did it connect? Look, it shows the old one, whatever there is here.

I keep saying start new, it doesn't start.

What has closed?

Come on, let's see you fix it. Fix it, let's see.

Look there, and there too it says restore. This restore thing keeps coming up all the time. I close it with the X and it comes back. I close it with the X and it comes back.

Now it's fine, it's showing. It's open. What is its problem?

If it is going to do this, we are in trouble. Once a person has given himself to the lesson, with this turning on and off there can be no lesson. Ours is not an outward knowledge that we could say from our heads. That we could read and read and then say. Yes. I wonder, is there something in the site's formula?

Ah, (?) you're saying let it stay open. Okay, this way it broadcasts, right?

Yes, okay. We can continue our lesson.

We are continuing our lesson.

"It is not your duty to guide them."

Yes, we are reading the verse that has been rendered wrongly. Page 45, verse 272. Let's go through these openly. "It is not your duty to guide them." Why is it not a duty? Because when Allah Almighty created our souls in the realm of lahut, every human being, with them separately — in Surah Al-A'raf, verse 172 — He made a covenant with us. The scenario of the covenant each of us gave to Allah Almighty He wrote for us as destiny. Since no one can ever change those destinies again, since no one can change anyone's destiny, even if he were a prophet, sir, guiding them is not obligatory on anyone. Indeed Allah Almighty also says, "It is not your duty to guide them." "But Allah guides whom He wills," it says.

This is wrong here. If Allah Almighty guided whom He willed, Allah Almighty would be given attributes. Why then did He create the non-Muslims of today as non-Muslims? Why did He create the Muslim as a Muslim? Whereas here: "but guidance is granted to whoever asks it of Allah." Here let's read the wrong version of this. Then let's read the correct one and explain through the correct one. "It is not your duty to guide them. But Allah guides whom He wills. Whatever good you give in charity, you give it for your own selves. Indeed you give only for the pleasure of Allah. Whatever you give as good will be repaid to you in full.

And you will not be wronged," says Allah Almighty. Yes. Now we read the correct one here. "It is not your duty to guide them." We opened this up for you a little earlier. When we made the covenant with Allah Almighty in the address "Am I not your Lord?", each of our covenants He wrote there as our scenario, and this was inscribed on us as destiny. "But guidance is granted to whoever asks it of Allah. Whatever good you give in charity, you give it for your own selves." That's right. "Of good," it says. We do it for good. We do it to earn the pleasure of Allah Almighty. Sir, what happens then? Whoever does good for Allah — we will have done good for our own selves.

What does this mean? In the hereafter, in a way pleasing to Allah Almighty, we have had rewards written for ourselves, and in return for these rewards our Lord will raise our rank there. "Indeed you give only for the pleasure of Allah." That's exactly what it says here too. "Whatever you give as good will be repaid to you in full." Where? In the hereafter. "And you will not be wronged," it says. Yes. How beautifully Allah Almighty puts it. If a Muslim does good deeds and charity in the world for Allah, Allah Almighty receives him in the hereafter with a smiling face. Because his good deeds outweigh his sins, according to his rank he is placed in his place in the highest Paradise.

Yes.

Two hundred eighty-fourth, forty- one.

There is verse 284. On page 48. Surah Al-Baqarah. What does it say? "To Allah belongs all that is in the heavens and the earth." Many meanings come out of this.

That there is no god but Allah — (?). That's one.

All created beings together are not capable of creating even a single atom. Not one atom. Had it been so, nothing of your world would have been given to you, says Allah Almighty. So all the heavens and the earth and what is between the two, whatever has been created, from the atom to the globe, is what Allah Almighty created. In another sense, in the world we will live on what Allah has created, we will be provided for.

After everyone has proven what kind of person he is, every soul will taste death. According to the verse in which He says "Your return is to Me," what Allah Almighty created in the world we will leave in the world and pass on to the hereafter. Here, in a verse, Allah Almighty says this: "Every soul will taste death. The inheritance of the heavens and the earth will remain with Allah." According to this verse too, it proves that we cannot create anything apart from what Allah has created, and that all created things were created by Allah Almighty, and that we are servants created in need of Allah Almighty.

"To Allah belongs all that is in the heavens and the earth," it says. Yes. "Whether you disclose what is within you or conceal it, Allah will call you to account for it." This is wrong. A verse rendered wrongly. What does it say? Look. "Whether you disclose what is within you or conceal it, Allah will call you to account for it," it says. This is wrong. We will tell you what is wrong. "Then He forgives whom He wills." Look, then He supposedly forgives whom He wills. "And punishes whom He wills. Allah has power over all things," it says. Now let's open this up for you with the correct version.

"To Allah belongs all that is in the heavens and the earth." We opened this up for you. "He knows what is hidden and what is open in your selves." Look. "He knows what is hidden and what is open in your selves." That is, "whether you disclose what is within you or conceal it, Allah will call you to account for it" — I will now read the continuation of the verse that says this. I will read the continuation of that sentence. "He knows what is hidden and what is open in your selves; He calls you to account for what you do," for what you do. If something evil passes through your heart, as long as you don't put it into action, you get no sin for it. But when a good deed passes through your heart, whether you disclose it or not, Allah Almighty gives a reward for it.

To open this up quite plainly: "He knows what is hidden and what is open in your selves. He calls you to account for what you do. Whoever of you wishes attains Allah's forgiveness, and whoever wishes, His punishment. Allah has power over all things." It is not that Allah forgives whom He wills. He forgives whoever asks. What does Allah Almighty say? He created us imperfect. In our weakness we will make mistakes. When we make mistakes, we will turn to Allah Almighty in repentance and ask forgiveness. Look, repentance and asking forgiveness. When we repent and ask forgiveness for our sin, sir, istinad, that is, when we take refuge in Allah Almighty, there is no sin that Allah Almighty will not forgive.

None He will not forgive. But sir, what does the one above say? "Then He forgives whom He wills and punishes whom He wills." Oh, how nice. He made Allah Almighty fit into his own head. He deprived Him of His justice, too. He made a judgment within his own understanding of justice.

Let us say, may Allah set them right. They wrote these as translations. All the translations there are, are copies of one another. All the same. Look at all the translations there are. All copies of one another.

That is why Allah Almighty, I mean, if he rendered it without knowing the deeds and intentions well, then the burden and the account of that belong to Allah. We cannot say anything to him. But they have (?) into superstitions. They have taken the verses of Allah Almighty, sir, outside of justice.

Here, Surah Al Imran, verse 7 I think. There is a mistake in the verse.

"It is Allah who sent down the Book to the unlettered (ummi) Messenger, firmly, without any change. It is He who sent it down." Yes, it is He who sent it down without any change.

"Some of its verses, as the foundations of the Quran, are clear and definite. And some of its verses are ambiguous (mutashabih).

Those with doubts in their hearts, to stir up discord, give meanings by their own reasoning and follow the interpretation of the ambiguous verses. Yet only Allah knows the interpretation of the ambiguous. Those who have attained a high rank in knowledge say: we believe in it, all of it is from our Lord. Only people of sound intellect reflect on and grasp this subtlety," it says. "Only people of sound intellect reflect on and grasp this subtlety," it says. Now the wrong place here is: these are known only by those who use their intellect and those who enter through the door of that knowledge. If you cannot enter through the door of that knowledge, no matter how much you use your intellect, no matter how much Arabic you know, you make mistakes like this, as we opened above, sir. What does it say? "Only people of sound intellect reflect and grasp." Of sound intellect, but unaware of the knowledge, sir, not knowing what meaning it has, sir, those who open the verses with superstitious, superstitious words. Now here it says, "It is Allah who sent down the Book to the unlettered Messenger" — that Allah who sent down the Book firmly, without any change, it is He who sent it down. Up to here let's open this up. What does this mean? That Allah who sent down the Quran to the unlettered Messenger, firmly, that is, without any change, it is He who sent down the Book.

Why? "Without any change," it says, it is He who sent down the Book. Another meaning comes out of this. If He had sent the Book down changed, Allah Almighty would have seen its shortcomings and sent the Book to us renewed. Another meaning: as civilization advanced, sir, we humans, sir, through our conduct and actions would have gone outside of that knowledge Allah Almighty programmed, so that in that case Allah Almighty would have changed the Book according to our state and sent it to us. Many meanings come out here. That is why Allah Almighty here cuts off the questions that would come to people's minds.

"Without any change," it says. That is, what Allah is in pre-eternity, He is in eternity. Because He is complete and perfect. He is free from all things, from imperfect attributes. Yes.

"Some of its verses, sir, as the foundations of the Quran, are clear and definite. And some of its verses are ambiguous." That is, here when it says some verses are the foundations of the Quran, Allah Almighty has made known His religious rulings to people in the Holy Quran, and what people will do, how they should behave, what is reward and what is sin, what is lawful and what is forbidden, He has explained to us. And Allah Almighty, in the Holy Quran, also informs us of verses under the name "ambiguous verses." What are these ambiguous verses? Verses like Elif Lâm Mîm, Tâ Hâ, Yâsîn. The word of Allah Almighty is founded on letters.

By the joining of letters a verse comes about. The verse shows us a way. But of course a verse opens up meaning by meaning. In this case, the ambiguous verses — when the letters come side by side, (?) what do they mean? What happens when lam and lam join? And when they come side by side with mim, what secret do they bring about? Or what secret of creation comes about? The knowledge of this belongs to Allah alone. Whoever sets out to give meaning to these muqatta'at verses, that is, the ambiguous verses — these, with their own selfish feelings, are those with sickness in their hearts, who, to make themselves known to people as people of knowledge, so as to be known, say to them, look, I know this, I give its meaning, and so flatter their selfish feelings — people of whom Allah says, those with sickness in their hearts, that is, these are people inclined to sin, who go beyond Allah's commands, who push His limits, it says. Yes, "and some verses are ambiguous; those in whose hearts are doubts, to stir up discord, give meanings by their own reasoning and follow the interpretation of the ambiguous verses," it says.

Yes, aren't there those in the world who will stir up discord? It means this, this, this, they say; Allah Almighty says, He did it like this, they say, but its meaning is this, they say. To stir things up. "Yet only Allah knows the interpretation of the ambiguous," it says. So, if here only Allah knows the interpretation of the ambiguous verses, He did not even reveal it to His prophets. "Those steeped in Our knowledge," it says. With this knowledge, how will a person be steeped in Our knowledge? Look, pay attention now: "those steeped in Our knowledge," it says, look, yes, "those steeped in Our knowledge" — what does it say above?

"Yet only Allah knows the interpretation of the ambiguous. Those who have attained a high rank in knowledge," it says, look, "those who have attained a high rank in knowledge," it says. What does it say here? "Those steeped in Our knowledge." "In Our knowledge" comes to more or less the same meaning, but here the meaning is a bit clearer: that is, the human self itself will pass through nafs al-ammara, will pass from nafs al-mulhima, from lawwama, will pass from nafs al-mulhima, will rise to nafs al-mutma'inna, will come to know the manifestation; there is no knowledge there either, nafs ar-radiya, (?), at nafs ar-radiya Allah Almighty Himself raises the person. And this is called ummi.

Ummi: the person who, in a field, without taking lessons from anyone, becomes the possessor of that knowledge solely through Allah raising him — such a person is called ummi. Yes. This is the meaning of ummi.

So it means he will rise to nafs ar-radiya, will pass into manifestations. What does it say? Surah Al-Fajr, verses 27, 28, 29, 30, in these verses: "O soul that has found rest, your Lord pleased with you, you pleased with your Lord, enter among My servants, enter My Paradise" — the person it says this to, the person will rise from here further up, to nafs ar-radiya; there he will come to the state of ilm al-yaqin. Where will he come? What does the state of ilm al-yaqin mean? The certainty of knowledge is only Allah, the teacher of teachers; the certainty of knowledge is with Him, the whole of knowledge is with Him. That is, where it says ilm al-yaqin, Allah Almighty Himself teaches the person the knowledge by inspiration. By inspiration He teaches. He puts it into his heart.

I too have no teacher in the world, and I took this knowledge directly from my Lord, from my Lord raising me. This can happen in an instant. It can also take long years. Over long years a person will reform his self with good manners. Together with that self, in a way that he is exposed to those manners, that knowledge, that he becomes worthy of it, when he reaches that level, Allah Almighty raises him inwardly. What does inwardly mean? From the inner realms, by showing the meanings of the verses, He raises him. Not everyone all of them, but in a way he can bear. Some verses according to their time.

What did these say? "Those steeped in Our knowledge." That is, people who received knowledge with Allah Almighty. They are steeped in it already. "We believe in it. All verses, clear and veiled, are from our Lord," they say. Of course, having that much knowledge, if he is shown the meanings of so many realms in actual fact, then the one besides whom there is no god, Allah Almighty — of course, sir, this person will believe in Allah Almighty just as He is.

"They are from our Lord," they say. "Only those who use their intellect, who use their intellect, and enter through the door of that knowledge know these." He uses his intellect and enters through the door of that knowledge. Sir, what does it say here? In the seventh verse, sir, İlla ulül elbab Rabbinâ ve mâ yezzekkeru illâ ulü'l-elbâb Here, here they have mixed up the writing. Sir, in that case, bab is a door anyway. What does it say? Those who enter through the door of that knowledge know it.

Yes.

Only those who use their intellect and enter through that intellect and the door of that knowledge come to know Allah Almighty's knowledge, and they know how He raised that person, and Allah Almighty, in His verse too, referring to the people He raised in this way — pay attention — referring to the people He raised in this way, says that their passing to the hereafter is like the sun going and darkness coming. Yes. The eighth verse, let's read it. "They pray like this: Our Lord, after You have guided us to the right path, do not let our hearts swerve." This wrong one — "grant us mercy from (?), You are the most generous in grace." Now I'm telling you the wrong place here. "They pray like this: Our Lord, after we have attained guidance" — look, the person by his own wish and desire — not, as these have rendered it, "after You have guided us to the right path." Well, if He guided me to the right path, if He guided Ahmet, Mehmet to the right path, let Him guide the unbeliever to the right path too.

Why doesn't He? Why then do you give Allah Almighty attributes? Why do you render this verse in a way that gives Allah Almighty attributes, and not in a way that frees Him from this attributing? Yes. That is, making Allah Almighty fit into your head, as a result of your own knowledge, saying to people "Allah said this," you are slandering Allah.

"After we have attained guidance, make our hearts firm. Do not let them swerve" — look, we are praying. "Make our hearts firm."

This is not the Battle of the Trench, nor Tabuk.

In a battle — the Battle of the Trench, I think. At Uhud, at Uhud, at Uhud, at Mount Uhud, when they were defeated while they had been winning, because they did not listen to the word of the Prophet (peace be upon him), the cavalry under the command of Khalid ibn al-Walid, sir, er, the horsemen — back then Khalid ibn al-Walid was on the side of the polytheists, under their command — and, er, when victory was won, er, those to whom the Prophet had said, watch out for these horses, do not leave their side, their front, in the intoxication of that victory went after the enemy, after the polytheists, and Khalid ibn al-Walid this time wins the battle that had been won.

In this situation they scatter. In fact, in that Battle of Uhud, the Prophet (peace be upon him) had his tooth broken. And they shout that he has died. Yet the Prophet says, I am alive. Come, he says, come, he gathers them, his companions. All of them were beside themselves in despair. We, He says, rained a mercy upon you. Sir, We gave you sleep, He says. We made your hearts firm, He says. Yes. How beautiful. Here too we are praying anyway. What do we say? "After we have attained guidance, (?) our hearts. Do not let them swerve. Grant us mercy from (?). Surely You are the Bestower," we say. Yes.

This is the meaning of the verse. There's a question here, I think.

Ayzanur writes.

"Hodja, peace be upon you. I kiss your hands. Do the Arabs, who know how the Holy Quran is read in Arabic and what it means, understand the translation of the Quran the way you explain it?" No. They too understand it that way. Most understand it that way. Most understand it that way. Had they understood it that way, the printing board of the Haramayn of the King — the King's and the Haramayn's printing institution — would not have written it like that. They are within the same capacity too, and they teach their children that way too. "Among them, despite knowing the language, are wrong interpretations and translations made? May Allah be pleased with you." Those who go there, take the book printed by the King's Haramayn institution. More or less the same. Only, only, this correctly, there are some, some places.

Some. In Egypt, Al-Azhar, I think, (?). University. Sir, the former teachers there — I don't know about the current ones. The former teachers, they were probably in spiritual states, so their speech was sound. In fact, in Ankara, we — a teacher who came from Al-Azhar, Al-Azhar University — there they ask about the verse of Surah Abasa. Sir, that Allah Almighty addresses the Prophet (peace be upon him) — there is someone there who knows Arabic. We are in a gathering. The one who knows Arabic explains it that way. And when I explain it properly, properly, that the Prophet did no such thing, that he did not frown,

the teacher from Al-Azhar University says this: I was amazed, he says, amazed. They say, what amazed you? The one who knows Arabic, he says, explains it wrongly, he says. The hodja who does not know Arabic, he says, explains it as it originally is, as it originally is. Yes. We are witnesses to this.

That is why, whether you know Arabic or not, if your inner vision is (?) open, if your Lord has not raised you, you put their meanings like this at random according to your own mind.

Yes.

On the fiftieth page there are verses thirteen and fourteen, rendered wrongly. Now we'll do it like this: from now on we'll first read the wrong one, without explaining anything.

After reading the wrong one, we'll read the correct one and explain where the mistake comes from, and the correct one too. First we read the wrong one. "In the situation of these two groups who faced each other at Badr there is for you a great lesson. One a group fighting in Allah's way, the other an unbelieving group that plainly saw them as twice their own number. Allah supports with His help whom He wills; surely in this, for those with insight, there is a great lesson," it says.

Here I read the wrong one once more, then we read the correct one, so that — actually, if in your hands there were a book of ours with the wrong and the correct, had there been.

In your hands. Yes. You would follow more easily from there where its mistake is. "In the situation of these two groups who faced each other at Badr there is for you a great lesson. One a group fighting in Allah's way, the other an unbelieving group that plainly saw them as twice their own number. Allah supports with His help whom He wills; surely in this, for those with insight, there is a great lesson." Now I read the correct one. "In the situation of the two groups who faced each other at Badr there is a great lesson for you." Yes. "One a group fighting in Allah's way, the other an unbelieving group that plainly saw them as twice their own number." Now we straighten the crooked part.

"Allah supports with His help whoever of you asks." The one who asks Allah, the one who says Allah, the one who seeks help from Allah. "Surely in this there are great lessons for those with insight." That is, that there is no god but Allah and that Allah Almighty will complete His religion until the Day of Judgment, and those who, with the mindset "if I die, a martyr; if I live, a ghazi," fight in Allah's way, and that after death, leaving the body in this rubbish-heap world, one will go in spirit into the presence of Allah Almighty and finally give account there — people of insight who know this, it says.

They receive this with very fine lessons, it says. Yes. Now we come to 8. To verse 14. On page 50, verse 14, again I'll read the wrong one; and in the other verse, when the correct one is read, I'll explain it to you. "Desire for worldly passions, especially women, sons, heaped-up hoards of gold and silver, fine horses, milk animals and crops, has been made attractive to people. These are the passing enjoyments of the worldly life. Yet the good place to arrive at is with Allah." This is the verse rendered wrongly. I'll read it once more so you listen with your ear, with a good ear. Maybe you too will find the mistake.

We will explain it here anyway. "Desire for worldly passions, especially women, sons, heaped-up hoards of gold and silver, fine horses, milk animals and crops, has been made attractive to people. These are the passing enjoyments of the worldly life. Yet the good place to arrive at is with Allah." Will you be able to tell, at home? There is a mistake here.

Sit like this, let me see. Can you tell where? Will you say it once more, Hodja? Let me read it once more. "Desire for worldly passions, especially women, sons, heaped-up hoards of gold and silver, fine horses, milk animals and crops has been made attractive to people. These are the passing enjoyments of the worldly life. Yet the good place to arrive at is with Allah." "Made attractive to people," Hodja. Well done, you found it, you found the place. Now we explain it.

Now we read the correct one: "Towards worldly passions, especially women, sons, heaped-up hoards of gold and silver, fine horses, milk animals and crops, people are drawn and attached," it says — people, to these. Not that Allah made them attractive; if He had made them attractive, no one could go outside what He programmed. (?) "towards crops people are drawn and attached." Towards crops, gold, sons, women. They are drawn and attached. "These are the passing enjoyments of the worldly life." If Allah Almighty had made them attractive to us, He would have praised them to us too, I mean. Take these, He would have said. What does He say?

"These are the passing enjoyments of the worldly life." Take them, He would have said. Yet what does He say? "Yet the good place to arrive at is with Allah," He says. Yes, I gave you gold. Why did I give gold? You will trade. I gave you crops. You will sell them and get through your winter. I sustained you with eating and drinking, He says. I gave you wife and children. I placed responsibility on you, He says. Sir, how will you do these? With the things I created, He says, by trading, sir, you will earn your living, and while doing so you will prove what kind of person you are, He says. Now in this case, if He had made us drawn, and we turned toward it — turning to what Allah Almighty created, carrying out His command, is obligatory. It's not a sin.

But what does He say? When I gave them to you as provision, to earn your living, when I gave them, you inclined towards them. You forgot them and the hereafter, He says. How beautifully He says it here. This is the meaning anyway. "Towards animals and crops people are drawn and attached. These are the passing enjoyments of the worldly life. Yet the good place to arrive at is with Allah." Yes. Take these anyway. Look, He doesn't say don't take them. Take, He says. Take, but give their zakat. Give charity in the way of Allah. Let me tell you, sir. People, do good and charity. Give charity in the way of Allah.

"Whoever buys Paradise with their wealth and lives." In response to the verse, apply the verses exactly. Yes.

Beautiful, isn't it? Yes. On page 52, sir, there is also a verse, verse 26. Again, first I'll read the wrong one, then the correct one. "Say, My Messenger: O Allah, true Owner of sovereignty, You give sovereignty to whom You will and take sovereignty from whom You will; You exalt whom You will and abase whom You will. All good is in Your hand. Truly You have power over all things." Underneath, I have written a small note; let me read that first. This also opens up the meaning anyway. People's wishing is their test within their destinies, I wrote. Here it is not Allah Almighty's willing over people.

What did we say? We read the correct one. "Say, My Messenger: O Allah, true Owner of sovereignty. You give sovereignty to the one who wishes and take sovereignty from the one who wishes." A man gets fed up. I won't do this business, he says. Sir, or he cheats his partners. It falls apart and is gone. Sir, "You exalt the one who wishes, and abase the one who wishes." That's right. If you turn your back on Allah, did Allah will it? (?) You lower yourself in the sight of Allah. If you turn to Allah, you raise yourself in the sight of Allah. "Good is in Your hand. Truly You have power over all things." Good and evil are from Allah, after all.

To the one who does good. Good is in Allah's hand, good. Why? We say good is in Your hand. Good. And man is ignorant. He has gone into unbelief. Now, if Allah Almighty did not have goodness too, when he went into unbelief He would not have done him good. He would say, good does not suit you. But what does He do? When he repents and asks forgiveness from there, Allah Almighty takes him into His own judgment. Good is in His hand. "Truly You have power over all things," we say. Yes.

Let's also read verse 27. And end our lesson.

"You merge the night into the day and the day into the night. You bring the living out of the dead and the dead out of the living. And You give countless provision to whom You will," it says. Here again the wishing part. "You merge the night into the day and the day into the night." What is this? Allah Almighty, in the sky, the qamar, that is, the lunar system, its calendar, He placed. So as the earth and the moon revolve around the sun, nights, days and seasons come about. Years come about. So He merges the night into the day; that is, when the earth turns facing the sun, the part that sees the sun is day, the part that doesn't is night.

The earth's rotation around its own axis takes 24 hours. It travels 40 thousand kilometers in 24 hours.

Around the sun it revolves in 365 days and 6 hours, and the seasons come about. Now in this case, as night and day turn facing the sun, night into day, says (?). If the side that does not see the day, the sun, the side that does not see the sun, of course, what will it be? It will be dark. As the earth turns and approaches the sun, it will be light. So day will enter night, and night will enter day. Through the earth's rotation around its own axis. "He brings the living out of the dead." Because after we all die, Allah Almighty will resurrect us in the hereafter. In what we call the tailbone, that's how they put it.

So to speak — actually no one knows its exact location. But they say it's the tailbone. Sir, it neither rots, nor burns, nor breaks. There, that cell — in the hereafter Allah Almighty says this: We will water it with a water, He says.

This water is a sea on the sixth level, sir, called the sea of secrets. He will water it with that water. The sea of secrets — the reason the sea of secrets is called secret is that this cell, only by dissolving its compounds, will again, so as to give the human his self and life, bring about his body, down to the fingertips. Yes. That is why it is called the sea of secrets. Sir, You bring out the dead. From the living as well, (?) within their destinies countless provision He gives. Whatever each asked for, whatever each wanted to do, in the hereafter, (?) whatever desire and wish they had, in that situation Allah Almighty writes their destinies within their understanding, and confirms them that way with their provisions, sir.

We end our lesson here. Stay well. Be entrusted to Allah, sir. For the sake of Allah Almighty, Al-Fatiha.

Amin, O Lord of the worlds.

Ömer Sefa, my child, on page 53, verses 32, 33 and 37 is where we left off. Page 53, we left off at verse 32.

Yes. Yes.