Talk of 11 March 2023

There are questions, I think, right? There are two questions, sir.

Tayfun, (?) What does it say here?

Let me (?) these a little. It is written.

Aycanur it probably comes from our daughter, Hodja. Peace be upon you and peace be upon you too, I kiss your hands. My question is about the earthquake: in the possible Istanbul earthquake, you had mentioned it too, I think, or do I remember wrongly, I wonder (?) its time, Allahu a'lam, do you have (?) on this matter? May Allah be pleased with you. Now, the unseen... Allah alone knows the unseen. However, even (?) about this make suggestions. That is, at such a time this will happen, or at that time that will happen. Or at such a time an earthquake of such size will happen; there is no such thing.

But because the Istanbul earthquake is coming, people, after 10–11 of our provinces were turned upside down, what did they do? Those selling their homes are fleeing. Migration from Istanbul has begun. Or they try to move onto solid ground. Now, those who survived the earthquake disaster and also those pulled from under the rubble, on the way to their villages were either eaten by wolves or died in an accident after all. The number of breaths.

But I will live out my number of breaths no matter what. We won't say: even if the building collapses on my head, it won't kill me. We take precautions and leave the decree to Allah. If you ask me, the Istanbul earthquake will happen. When will it happen? Allahu a'lam. And how strong will it be? Not like the previous one. Mild. Because however much they look into it, this fault line broke toward Bursa. Not here. Not toward Istanbul. Of course it will affect Istanbul. But some people live in damaged buildings. People still live in cracked buildings. Maybe there could be damage to those. That's all.

Yes. Our member Berra (?) says.

Sir.

Say, Hodja, why are all the prophets men?

Against so many words (?), this sentence will probably enlighten you. We will read the others too, of course. Allah Almighty says men are managers and in charge over women. Men. Men are the seed. And women are the field. Where you sow the seed, the seed grows from the field. The field doesn't grow. That is why men have a full nafs, and women one seventh of a nafs. What does this mean? The woman was created obedient to her husband. That is, by creating her nafs lesser. In fact, in the verse it says this: Righteous women are obedient, it says. The righteous woman: people who live the essence of our religion.

A righteous woman is not a person created differently. Those who live the essence of our religion. Then it says, men spend from their wealth. They feed women, it says. Yes. Women also have rights over men.

The woman will protect her husband's property. She will protect her honour and chastity. She will help him in hardship and difficulty. In plenty, in hardship, in sickness. And the man will provide all of the woman's clothing, food and drink, and in every time of hardship, in her sickness, he will be by his wife's side. What does this mean? The man completes the woman, and the woman completes the man.

It says: women are a garment for you. And to women: men are a garment for you, it says. Yes. That is why, if both were equal here, you know the Indian roosters, they fight until they die. They don't back off. There would be such cockfights at home. There would be neither respect nor love. Everyone will know their place. Whatever the purpose of creation, whatever the order, that is how Allah Almighty created. So that order is established. He did not send us to this world to clash with one another. How is the best order established in each of our family lives? And how do people live in the best way?

How are they governed in the best way with justice? Allah Almighty has written all this out in the best way. In His fiqh. In His Sharia ruling. That is why men are strong over women, and the man's will (?) is stronger than the woman's.

Today a woman might hardly swing a sword for an hour; a man swings it from morning to evening. That is why men are strong and powerful. As I said a moment ago, men are producers. And women nourish them. Nourish their children. The father provides, and there is the field. Has there ever been a woman prophet? Up to now there has been no woman prophet. Because Allah Almighty, in Surah Al Imran, verse 81, says this:

After creating as many prophets as He created — from whom? He created them from the soul of the Prophet (peace be upon him). From his soul. However many He would create; by one narration, 124,000 prophets. He says: when We send you a prophet, will you help him? To the prophets He sent before. Yes, it says, that one too. They all say: yes, we will help. Then Allah Almighty says: I too am among the witnesses with you. There is no man among them, and all the prophets are men. There is no woman among them. Not one woman. All the prophets are men. And also, Hodja, how did Allah choose the prophets? Allah did not choose the prophets.

It is all because the verses are explained wrongly; they have ascribed an attribute to Allah Almighty. If Allah Almighty had chosen the prophets, what would happen? He would be ascribed an attribute. I'd say: why didn't You choose me, why did You create me below him? So the prophets He created have closeness to Allah Almighty according to their degrees of faith. There, Allah Almighty says this in the verse: The prophets too are ranked above one another, it says. They are ranked. By what? By their faith. Or, sir, by their greater longing and desire for Allah Almighty, their love for Him. Yes.

So does He create the prophets specially? He created them specially. He created them from the soul of the Prophet (peace be upon him). Then from their souls He created the souls of their peoples. Does He choose among people? He doesn't choose. I just explained. There is no choosing. Even the prophets Allah Almighty created, although He created them from the soul of the Prophet — let's say by one narration He created 124,000 prophets from the soul of the Prophet. If He had chosen here, Allah Almighty would have been unjust. If He had chosen among them. According to their degrees of closeness to Allah Almighty, Allah Almighty sent them, each in his time, above one another.

There, what does it say? They too are ranked, ranked above one another, it says.

So, she says: I am your member and very young. Ah, I am your member, and very young. Yes. There are a lot of fake hodjas around. That's true. If we ask something, they take it as shirk. They don't have that knowledge, so they say: you don't ask a hodja too many questions. Well, so you won't ask the hodja many questions. Then whom will you ask? What is a hodja? As the name says. A hodja is a teacher. He will tell you the verses. He will tell you Allah's justice, His right, fiqh, creed, the Sharia ruling. Well, he doesn't know. What will he do? "You don't ask a hodja questions." Why? Because it weighs on his ego.

They'd say this hodja didn't know. And some of them, with lies and errors, try to steer you. That's why I wanted to ask you, she says. With my respects and love, she says. May Allah be pleased with her. How nice. She is learning. People will learn. Go ahead and ask. Come.

Hodja, (?) when we are travellers, when we are travellers When you are a traveller and follow the congregation or the imam, even as a traveller you pray four rak'ahs. With the imam. Because you went to the Friday prayer. You will pray the Friday prayer. Whom did you follow? You followed the imam. Just like the other prayers. However many rak'ahs the imam prays, you pray that many. If you joined the Friday prayer. If you didn't, if you couldn't make it to the Friday prayer, then just as with the noon prayer two of the four rak'ahs are waived for you once you pass ninety kilometres; at this walking pace it makes 5 hours.

Because it's not 8 hours. Does it make 12 hours? It makes 18 hours. Because a person walks 5 kilometres an hour. In 18 hours he covers 90 kilometres. After 18 hours or after 90 kilometres you count as a traveller. But you have a second home. Where? Within 150 kilometres. Wherever you go from here, between these two you don't count as a traveller. Because your other home is less than 150 kilometres away. Even if you go beyond 150 kilometres from here. If you come this way from there, your home here is less than 150 kilometres away. You don't count as a traveller. You are a resident in both homes.

Is the situation clear? You travelled on Friday. If you went to the mosque, you follow its imam. No traveller's prayer. If you couldn't find the mosque's imam, couldn't make the Friday prayer, that is, couldn't make it to the mosque, couldn't pray Friday and you're on the road, you pray two rak'ahs of noon prayer. The prayer of that time. Two rak'ahs and you get up right away. No. No zuhr-i ahir. Because you are a traveller. If you pray two rak'ahs that way, zuhr-i ahir is not on you at all. Zuhr-i ahir applies if you are at the mosque. Do you know what zuhr-i ahir is? Zuhr-i ahir: the Friday prayer the imam leads, you know. What is it called?

The emir leads it. The emir. Where there is no emir, imams lead it. When the emir leads it, it means the Friday prayer has been prayed. The Friday prayer was prayed. In that town the Friday prayer was prayed. Where there is no emir, now the emir doesn't lead it. Prayer is held here, prayer is held there, prayer is held here. I wonder, which one prayed first? You don't know this. So if your prayer was prayed after that one, what do you do? You say zuhr-i ahir and pray the zuhr-i ahir prayer, two rak'ahs. At the same time this, for the obligation of past Friday prayers that were missed, stands in.

Because the sermon is two rak'ahs; the sermon's two rak'ahs also stand in for the obligation. Yes. Okay, you ask.

They are the Iranians, the fifth school. If the emir doesn't lead it, they don't pray the Friday prayer. They pray among themselves. Among themselves.

Some don't pray at all. Yet there is an obligation on how the Friday prayer is to be prayed. That is, there is a rule. Now if in a town there were 5 million people, Muslims, and that place were a state governed by non-Muslims, and that state banned the Friday prayer or prayer, the Friday prayer is waived for you. If in the same state there were 3 Muslims and the state left your prayer free, the Friday prayer becomes obligatory for these three Muslims. Is an emir needed there? Those are the men of the school called the Iranian fifth school. Tell me, is there anything else? Read.

Which one? Surah Ta-Ha, verse thirty-eight. Give it here. Open it.

bring up Ta-Ha, Surah Ta-Ha, verse 38: a wrongly explained verse, that's probably why it stuck in your mind. What does it say... no, it's not wrong, it's right, right: "when We revealed to your mother what was to be revealed", it says. now look, here one has to read this verse. yes "We revealed", it says. Now revelation — to a woman who is not a prophet, to the prophet's mother, "We revealed", it says. This is the prophet's mother. Why does it say "We revealed"? It comes as a verse. Every verse is revelation, because it is Allah's word. Every verse. Allah Almighty informs his mother of the situation.

He has to inform her. You know, they kill every child, every newborn, every boy. Put the child in a basket and leave it on the Nile, He says. Leave it on the Nile. And because Allah will tell us this in His verse, it becomes revelation. For example, if she herself had spoken, it would not be revelation. That is, if it were "the woman, his mother, put him in a basket and sent him off", revelation would not come into it. Because Allah told it to her, to the woman, it is revelation. He informs her by way of communication. But it doesn't mean she is a prophet. Because she will save her child, that prophet.

The child becomes a prophet. Moses is a prophet. She will raise him. (?) raise him in the hands of the enemy. Yes.

Hodja, (?) Ta-Ha 115. Ta-Ha 115.

Well, we lost it, but we opened that place.

105. 112. No, this turns out to be Surah Al-Anbiya.

Which page is it on?

Sir, let's look here.

On page 115.

Page 115? (?) verse?

one hundred fifteen "yes, We had earlier given Adam advice, but he forgot that advice, and We did not find resolve in him", it says. "We did not find resolve" — is it a reproach, Hodja? We have a (?) now, here It is not a reproach; He created us from the group of the forgetful. In fact he forgot. "We did not find resolve", it says. He forgot. Because we were created from the group of the forgetful, some mistakes we make are forgiven. There, Allah Almighty tells Adam: don't approach this tree. What does Satan do about that tree? To make him eat from it, (?), sir, he deceives Ridwan. Ridwan, the guardian of Paradise.

He deceives him. Sir, he gets inside. Actually he couldn't deceive an angel either, but these are events within Allah's program. Because if Adam had not left Paradise, all people would have been created in Paradise. Yet Paradise is forbidden to the disbelievers. This world was created too. Paradise and Hell. In this world, so that people, Allah's attribute, deficient attribute (?), to make it known, man will prove here what kind of person he is. Then Satan gets in and says: shall I tell you about the tree of immortality, he says. The tree of immortality. It's that tree, he says. He makes him eat from it.

From the tree Allah Almighty forbade. When he eats, their private parts become exposed. Now here, when it says "We did not find resolve": if you leave Allah's word, His word, sir, and follow the word of a cursed (?), there is no resolve here anymore. There is no resolve here. What is there? There is error here. Now how does Adam's error happen? He swears in Allah's name. To Adam. When he swears in Allah's name, Adam was created that way anyway. He doesn't know or love such mischief, (?) and the like. He loves Allah too. When he swears in Allah's name, he believes. Of course. Not everyone can swear in Allah's name; they are afraid.

And so when he eats from it and their private parts are exposed, Allah Almighty's program also comes to light. Come on now, off to the world, He says. That is, He doesn't just take you and send you to the world. Now there's a beautiful point here. What is this point? Allah Almighty never, by His own will, says: you do this, you do that, off you go to the world. He always steers us through events, through the deeds we ourselves do; we steer ourselves. So Adam leaving there and coming to the world is the consequence of the deeds he himself did. Otherwise: since Adam was created, Allah created him. (?) so that I wouldn't leave Paradise.

Allah wouldn't have expelled him. He is merciful. I would say this. I would say it too. I'd say we would have stayed there. But with what he did, and when he believed, believed in Allah's name, He sends him to the world, and Allah's (?) program comes to light here. Because Paradise — Hell — Paradise is forbidden to the disbelievers. Forbidden to the disbelievers. That's why we were to come to the world. Here we will test ourselves. After proving what kind of people we are, sir, we will pass on to the hereafter. Do you have another question?

All within the covenant. All within the covenant. He will come to the world. He will look for our mother Eve. I don't know, so many years he will wander here, so much there. Then the time will come. Is it possible for them to find each other in the world? Gabriel (peace be upon him) appears in human form. Who are you looking for, he says. I'm looking for so-and-so, he says. I saw over there, he says. A woman was coming this way, he says. He goes to the woman. Who are you looking for? Sir. Well, I'm looking for someone like this. I saw him, he says. He's coming from over there, he says. He brings them together at Jabal al-Rahmah, at Arafat.

Yes. Hodja, again (?) 96. 96.

113.

96.

He said: I saw what they did not see. For I took a handful of earth from the messenger's trace and threw it into the molten jewellery. My nafs made this seem fair to me, he said. This is about Moses, sir: Samiri collecting the gold and making a calf, and when the wind struck that calf, its lowing. This is your god, he says. I saw a vision, he says. That is, not a vision, but I saw someone. He made it seem good to me, he says. That's what it says anyway: I saw what they did not see. He sees Satan, the jinni. He sees him, and he describes it to him like this. And he does these things. In the end the people believe in it, in the calf.

People don't use their minds. Yet Moses had saved them from Pharaoh's torment. Taken them and brought them. He had split the Red Sea, let me tell you. Crossed to the other side. Despite Allah showing them so many miracles, they still start worshipping idols. So what does Moses do? He comes. (?) Aaron's beard — son of my mother, what is this, he says. I was going to tell you that anyway. Why does it say "son of my mother"? When people die, at the grave the imam calls them by their mother's name: O son of so-and-so, he says. Or O daughter of so-and-so, he says. Why does he say it like that? Because from whom the woman got this is not certain.

This is more certain. The woman, you know, could have a child from someone else too. The father thinks it is from him, (?). Isn't that so? Plenty. Plenty, plenty. Yes. Which woman sleeps with her husband now? Outside. Yes, we cheat on our husbands, she says. A family says it on television.

That 311. let's look at the page. Which verse is it? 96, Hodja. 96 doesn't say that. Wait, let's see.

He said: I saw what they did not see. For I took a handful of earth from the messenger's trace — "from the messenger's trace", it says. Whose? Satan's. From Satan's trace. He says he saw what they did not see. I took a handful of earth from his trace and threw it into the molten jewellery, he says. Now what does it say? My nafs made this seem fair. It made it seem fair to me, he says. Yet he takes that earth from his trace and throws it, you see. Satan took it, so he had entered into that calf. The wind and the lowing come from that. And the people, you know, toward it. Believe in it. In 96, (?).

Moses said: begone. From now on, all your life, you will say: do not touch me. And for you there is a day of punishment you will not escape. Here it says he is destined for Hell. There is a day of punishment you will not escape. Muslims will also enter Hell, but suffer as much as their punishment and come out; but when one does not escape, it means eternal life in Hell. There is a day of punishment. And look at your god which you worship, I swear we will burn it. How? I will melt it, he says, now look. I will melt it. (?) break it into pieces and separate it. We will scatter it into the sea, he says.

Yes. What will we scatter into the sea? He will destroy the thing. Scatter it into the sea.

What is the wisdom in scattering it into the sea? When a metal melts, its essence remains. Its rotten part comes out on top. The rotten part. Now when he broke it into pieces, (?) in the world it had lowed like this. Sir, so that no trace of it remains, he takes it and throws it into the sea. They are by the sea anyway. It is by the sea anyway. Yes. Then they go on to (?). I see, Hodja. Yes.

with the lesson shall we start, inshallah? Surah Al-An'am, verse 151. Al-An'am, Surah Al-An'am, verse 151, let's take it and read it like this. Here there's one more question, I think.

Berra is asking. Berra.

No, this has gone up there. Let it come like this. Takvim is asking.

Ömer Sefa. Is there a new question here? We can say İhvan. What does he say? Peace be upon you, Hodja. I kiss your hands. Hodja, as you know, the election (?) has been set. The attack on Turkey from all four sides that you mentioned — I think it will happen while the current government is in power. And therefore I think Erdoğan will be elected once more. Because since this Nation Alliance is under the control of foreign powers, if the Nation Alliance were to come to power, they would do everything foreign powers want. May Allah be pleased with him. He has explained it better than me. How nice. Yes, now from four sides there is an attack on Turkey. Right now there is an attack from four sides already; they attack from every side.

Iraq on one side, the PKK on another side; in Syria too, the heart of the PKK is there; they are heading for an agreement now. They've stirred up Greece there. Meanwhile they don't sit still. But this state will stay standing.

Up to Erbil — Erbil, what is it called there? Mosul. Since this state will take these places up to Mosul, so it seems. Not seeming, rather there are some things. Probably this so-called Nation Alliance, which is not the Nation Alliance but the Malady Alliance, that's what they say. Called the Nation Alliance. These are people who follow the dark ambitions and desires of the polytheists abroad. These are people who cannot govern themselves, who have mortgaged their minds abroad and take orders from them, sir. What are these? Satellites. From a satellite no good comes to this nation or this homeland.

From a satellite. That's why they say it with their own mouths like this: If we come to power, we will cancel all the projects, they say. What does this mean? It is the collapse of Turkey. Yes, go ahead. Here's the challenge. Give your vote to whomever you want now. If you don't think of yourself, you will think of your children. If you have faith, you will think of the homeland of your faith. Why? What difference is there between faith and homeland? There is a hadith. Love of the homeland is part of faith, it says. Now, why did it say that? Those who gifted us this homeland, those who left us this homeland as an inheritance, our martyrs.

Within the borders of this homeland millions of people since the Ottoman Empire have been martyred. And Allah Almighty — the martyrs are welcomed with smiling faces. In fact, in the verse the martyrs say this to those coming after them. Why are you waiting, they say. Come right away, look how beautifully Allah Almighty welcomed us with a smiling face, they say. Now in this case, on the blood of these martyrs you eat your bread, eat your food, take your money, sir, enjoy every pleasure, then this land, which became our homeland through the blood of that man, of those martyrs, you go and hand it over to the command of the disbeliever.

Yes. Go on then, here's the challenge, do what you want. If you will give account in the presence of Allah Almighty, you will give your account to the one who protects this homeland. Don't people have faults? They do. There's no faultless person. Now, in terms of administration, does this state have no faults? It does. But I don't call this a fault. How can you not call a fault a fault? Ah. Let me tell you that too. Back then, to join the European Union: "If you make this law, we'll take you," they said. Laws changed. "If you do this too, we'll take you," they said. Changed again. "We'll do this too," they said.

Changed again. They never took us. And our laws are not laws. It became a free-for-all inn. A free-for-all inn. Now this party, in the state, in governing the state, when it won the election, we said this. Those who know me know.

He took over a state like a spider's web, I said. A spider's web. Wherever he grabs it, it comes away in his hand, I said. Wherever he grabs it. And may Allah help this man, I said. And I prayed for him. Now, didn't it turn out like that? It did. Wasn't there an uprising? There was an uprising. Let me tell you. Every kind of treason is present right now. But the laws are not laws. And the man can't change them. And the nation (millet) is a malady (illet). They give the man their vote but can't produce MPs with a two-thirds majority. If he could find two-thirds of the MPs and change the laws. For example, look what Allah Almighty says here.

Let me read that to you now. Yes.

Those who fight against Allah and His Messenger and strive to corrupt the order of truth on earth, their punishment is only that they be killed without mercy, or hanged, or have their hands and feet cut off on opposite sides, or be banished from where they are; for them there is also a great punishment in the hereafter, it says. Act against the homeland, join with the enemy, try to sell your homeland, this homeland's projects, sir, which will protect your nation, which will raise this state up — try to cancel those projects, and then try to govern this state. The verse is right here. If there were law, he couldn't say this. If there were such a law, he couldn't say this; even if he tried to do it, he couldn't. Today in which state — in European states, in the law — if that MP stands up and speaks against the state, they immediately (?) outward, and right away they strip that MP of his post too.

Now this one says whatever he wants, he lies, he lies, he teaches lies. There is freedom of speech, he says. Is this what freedom of speech is? Is this what law is?

Yes. Anyway. The frog said: I'd say a lot, but my mouth fills with water.

So, Hodja, what will we do? What will we do? Again we'll give our vote to our state. Whoever doesn't give their vote to this state will be responsible before Allah. Look. Let me tell you.

Because all the traitors have united. We will stand firm against the traitors.

I'm reading the footnote to verse 151 of Surah Al-An'am.

First we read the wrong one. Say: come, let me recite what your Lord has forbidden you. Do not associate anything with Him. Be good to your parents. Do not kill your children for fear of poverty. Yes. Up to here it's right. All right.

Sir.

136, 151 — here it sometimes, you know, acts up. 129, 121 121. Look, there's no continuation here, see? Sir, we moved to Surah Al-A'raf; we clicked the wrong place. Surah Al-A'raf 155; we were at Surah Al-An'am 151. 100 — what page was it? It was on page 119–120, sir. Your children do not kill. We provide for you and for them, it says. The provision of the whole universe is from Allah Almighty.

Do not approach indecencies, open or hidden. Indecencies.

And do not unjustly take a life Allah has forbidden. Right. These are Allah's commands to you. Perhaps you will think and understand, it says. At the end it went nonsensical. Why? It uses the word "perhaps" here. And we explain it anyway. We say anyway: look, here, "so that those who will turn to the truth think and understand." Those who will turn to the truth. Here, instead of the word "perhaps", you will use the word "so that". Here the word la'alla occurs. La'alla can be this or that: "perhaps" or "so that". Now you have to settle the meaning of the verse. Now what is "so that"? "So that" is: Allah Almighty, among a people living in kufr, to those who will become Muslim, pointing to them with a demonstrative pronoun, the opportunity of a given period of time.

That is "so that". When one says "perhaps": I don't know what kind of person you are. If you are good, I'll write you among the good. If you're bad, you say: oh, I was mistaken, you turned out bad. You cannot know a person's future. Yet with the word "perhaps"... Allah Almighty says there isn't a single living being to come until the Day of Judgement whose deeds We do not know. Now in this case, because it contradicts the verse, we say the word "so that" is used here. And we explain this place with a footnote. We say: the wrongly explained place in this (?) is this. "Perhaps you will think and understand." The right one: "so that those who will turn to the truth think and understand." Our Lord made a covenant with people at Qalu Bala.

He wrote people's wishes and desires for them as their destiny. In this case He programmed all the worlds until the Day of Judgement. The meaning of the word "perhaps": I will look at your situation; if you are good, I too will lead you to salvation or relief. Yet our Lord, after the address "Alastu bi-Rabbikum", made a covenant with people and wrote their wishes and desires for them as their destiny, and these worlds were programmed until the Day of Judgement. In this case, instead of the word "perhaps", the demonstrative, pointing to those within a people who will turn to Islam, within a period of time given to them, the word "so that" has to be used. That's why our Lord does not use the word "perhaps".

Otherwise we would ascribe an attribute to Allah Almighty. Allah Almighty is free of all deficient attributes. Yes. No one can attribute to Him a deficient attribute, not even an atom's worth. If he doesn't know, he shouldn't write. If he knows, he writes the true, correct thing here. There is a mistake in verse 152 of Surah Al-An'am. What does it say in Surah Al-An'am? Approach the orphan's property only in the best way until he reaches maturity, it says. These are all right. Now we're not explaining this. It's written in the tafsir. In the tafsirs. But let's go through it, opening it up a little, sentence by sentence.

What does it say? Approach in the best way. What does this mean? In one verse Allah Almighty says: put the orphan's property to work, so that zakat doesn't eat it up, it says. Now when He has you approach in the best way: if you're not in need, put the orphan's property to work so that the property doesn't decline until (?). That is, if it's five lira today, tomorrow it drops to one lira. Sir, in this case, if you are in need, He permits you. Put it to work. Take from it just enough to support your household. Don't consume more. Add its value to the child's, the orphan's property. Do measure and weight with justice.

Right. We burden everyone only as much as they can bear. This is right too. In another verse He says: We do not put on your back a (?) you cannot bear. When you speak, be just even if it concerns your relatives. That is, "this is my father, I'll protect my father" — even if he came out of the grave I wouldn't protect him, I'd tell the truth. Because shall I do what Allah says, or what my father says because he's my relative? I'll do what Allah says. Because Allah created my father too. We are all His servants. So we will speak the truth, say what is right. Sir, Keep your promise to Allah. Thus Allah commands you these so that you may reflect well.

Now "your promise to Allah" is here. Promise. What does it say here now? Thus Allah commands you these so that you may reflect well. Keep your promise to Allah. Thus Allah commands you these so that you reflect, so that you may reflect. Yet what does it say here? Keep your promise to Allah. Thus Allah, so that you may reflect well. Wait, let me see here. Not this place. Until he reaches maturity, measure and weight, this as much as everyone's (?) rises. Then, (?) keep your promise to Allah. When you speak, even if it is a relative, Allah's covenant — fulfil Allah's covenant, His word. Yes. When you speak, be just even if it is a relative.

Here it says: keep your promise to Allah. Yet what had you said here? Fulfil Allah's covenant, His word. Thus Allah commands you these so that you may reflect well. Now our meaning here, in this (?), is this. We cannot promise Allah and then go back on our word. Why can't we? Because at the address "Alastu bi-Rabbikum", in verse 172 of Surah Al-A'raf, we made a covenant with Allah Almighty. What did we say? We had our wishes written for ourselves as destiny. What does Allah Almighty say? In Surah Al-A'raf, verse 172: "We, those who will emerge from the descendants of the children of Adam", it says. Yet what did the others write?

He brought them out of their loins — was it in the mother's womb they made the covenant? Or in the world, or in the hereafter, it's not clear, it says. Yet Allah Almighty says it definitely in the verse. What does it say? Those who will emerge from the children of Adam. Where? In the realm of Lahut We created our souls. With those who will emerge from Adam's descendants, sir, We made a covenant earlier. We wrote their wishes and desires for them as their destiny. So here, (?), it says: keep your promise to Allah. We cannot go outside this. This is destiny. There is no going outside our destiny.

What do we say here? Keep your promise to Allah. Thus, Allah's covenant, that is, His word, fulfil it. Allah's covenant, His word: whatever He commanded us, fulfil it. Thus Allah commands you these so that you may reflect well. In this case, since we cannot go outside our own destiny, Allah Almighty, with whom we made a covenant, and the hereafter too, if we know it — and we're Muslims anyway — we must act accordingly. What did we say in this verse? Keep the promise you gave, it says. This is exactly the wrong place. The right one is: fulfil Allah's covenant, His word. Allah Almighty has sent us the Sharia ruling.

What does it say? Do like this, like this, like this. Do what? Tell the truth. Don't lie. Help relatives and orphans. Do this. He always tells what is right.

Fulfil Allah's covenant, His word. The promise given to Allah: in verse 172 of Surah Al-A'raf we made a covenant with our Lord. No person can go outside the covenant he made. Because the promise man gave our Lord has become his destiny. But the correct way of explaining the verse is this. Fulfil Allah's covenant, that is, the Sharia ruling He told us. Our Lord called us, us. Look, look, they couldn't read this place. They did something here. Our Lord calls us, (?). Our Lord is calling out to us. They wrote it right. I couldn't read it. My glasses got bigger, my eyes got smaller. My eyesight dropped to three. From five down to three.

This one too dropped from four to three. Right? That's how it is. From four to three. Now these are too strong for me. It doesn't show. Today we went to the (?) for glasses. How many days later will they give them? Five or six days later. We'll get them in five or six days. So now it reads blurry here. I can't see. Yes. Our Lord is calling out to us. He calls us to the truth. To bring us to safety and out of darkness into light, He shows us the way, we wrote. Yes. Let's go here now. Which verse of Surah Al-An'am? Verse 154. Then, to complete Our blessings upon those who do good, to explain everything, to guide and to show mercy, We gave Moses the Book, the Torah. Perhaps they will believe in meeting their Lord.

Now there are two mistakes here. Two. Look what it says here. Then to complete Our blessing upon those who do good. Only to those who do good. No blessing for those who don't.

Now here, Allah Almighty never discriminated between His servants. In fact, do you know what He says? We even divided the earth among you with justice, He says. The earth. Yes. Now in this case Allah Almighty in another verse says: My mercy has surpassed My wrath. Here, when it says "to complete Our blessing upon those who do good", it means He deprived those who don't do good of His blessing. Then He would never have sent them to the world. There it also contradicts verse 134 of Surah Ta-Ha. What does it say? If We had destroyed them with a punishment, they would have said: if You had sent prophets and books, (?) (?), it says.

In this case, since He sent them to the world, it contradicts this too.

Then to complete Our blessing upon those who do good, to explain everything, to guide and show mercy, We gave Moses the Book, the Torah. So that those who will turn to the truth — here the word "so that" instead of "perhaps" — in meeting their Lord may believe. The wrong explanation in this verse: "perhaps they will believe in meeting their Lord". The right one is "so that". We already wrote this in the previous one. We copy it here anyway. The same here. We don't try to write the same thing every year. Because here too they repeat many things again and again. And under those repetitions we set out the explanation of what we wrote.

Verse 165: It is He who made you successors on earth and, regarding the blessings He gave you, to test you, raised some of you above others in ranks. Now where is the mistake here? Testing. Allah has no need to test anyone. Why not? There isn't a single living being to come until the Day of Judgement whose deeds We do not know. So what is testing? I don't know what you are. I test you with some events. If you're good, good; if bad, bad; I decide about you. But our decision was at the address "Alastu bi-Rabbikum". Allah Almighty (?) covenant with us (?). We came here to prove what kind of people we are.

On the Day of Judgement, at the great court, what does Allah Almighty tell us? Today, without injustice to anyone, what each has earned, as the recompense of his own two hands, will be given to him in full, He says. Well here, if it is a test, again what each earned, as the recompense of his own two hands, He will give, but it ascribes an attribute to Allah Almighty. And Allah Almighty is free of deficient attributes.

The right one: you, We made successors on earth. That is, you, We made successors on earth. Regarding the blessings He gave you, some of you, above others in ranks, in terms of ranks, are superior. In this case you are tested with one another. You are tested. That is, you with me, I with you, are tested. We prove what kind of people we are through these tests. We are tested with one another. Otherwise Allah does not test us. Or Allah does not try us. Yes. He knows what we are. Sometimes He gives us afflictions. We test you in your lives and your property, He says.

With lives and property. And this shows what kind of person you are: in the face of that affliction, did you rebel? Or did you say "Allah Almighty does not put on my back what I cannot bear" and were patient? It is you proving yourself, your rank, to Allah Almighty. Yes. In this case you are tested with one another; surely your Lord is swift in punishment. And truly He is forgiving, merciful. Allah Almighty's pardon is abundant, His forgiveness abundant. That is, even if your sins reached the clouds in the sky — this is a hadith — when you repent (?) from the heart, Allah Almighty changes them into good deeds, He says. He erases them.

Why? You keep sinning and sinning, and Allah erases it. (?) Look, what is this? A firm resolve not to do it again, it says. I repented. I believed there is no god but You, O Allah. And I firmly believed that I will come into Your presence. And until now I lived in ignorance. And I am a great sinner. I have no good deeds at all. When he says "My Lord, please forgive me", since there is no door to go to other than Allah Almighty, Allah does not (?) anyone. Yes. And whether this will be granted to that sinner or not is also unknown. Yes.

The wrongly explained place in this verse: "regarding the blessings He gave you, to test you, He raised some of you above others in ranks". The right one: regarding the blessings He gave you, some of you are, in terms of ranks, superior to others. Some of you are superior to others in terms of ranks. In this case you are tested with one another. Yes. Allah Almighty has no need to test people. He made a covenant with people at Qalu Bala. After our Lord's address, our Lord, who made a covenant with each one, wrote people's wishes and desires for them as their destiny. In this case, according to the verse "there isn't a single living being to come until the Day of Judgement whose deeds We do not know", our Lord knows what kind of people people are.

In this case our Lord does not test people, but people are tested with one another, and after proving what kind of people they are, at the end of their lives they pass on to the hereafter. As the recompense of what they did in the world, into either Paradise or Hell they enter.

We've come to Surah Al-A'raf. Yes. Verse 16 was explained wrongly. Iblis said: Iblis — then, in return for Your leading me astray, I swear that to lead them astray, on Your straight path, on Your path, I will sit. Now here they have ascribed an attribute to Allah Almighty. Why? Look now, what does it say? Iblis said: then, in return for Your leading me astray. Allah leads no one astray. No one. Before Satan became Satan: the most exalted of the jinn, that is, their father. There is not a span of earth on the earth, he says, where my forehead has not (?) in prostration. In this case he takes the name Aba Murra.

Aba Murra. What does it mean? It means "miser of worship". One who worships a lot. And Allah Almighty, according to the worship he did, "I raise him" — up to being teacher of the angels. Look. Justice. Then: I will create Adam. I will create man, He says. He creates Adam. When told to prostrate, he doesn't prostrate.

He plays a game of logic. What does he say? (?) from fire, from earth You created. Earth doesn't purify fire, he says. Fire purifies earth. I won't prostrate to him, he says. Sir. Thereupon, because of his arrogance and pride, Allah Almighty curses him. It was bound to happen. In fact, to the Prophet (peace be upon him), Allah Almighty sends Satan. He says to him: if I begged Allah Almighty, he says, and you prostrated once at Adam's grave, he says, Sir, if I (?) you to Allah Almighty, wouldn't that do, he says. The pen that wrote is broken, he says. By Allah who made you the preacher of Paradise and me the preacher of Hell, I swear I will never prostrate to him, nor to his grave, he says.

(?), he says. Yes. Now here, leading astray: Allah led him astray, look. Yet he went astray himself. Now we read the right one. We said: then, in return for my going astray, that is, my rebellion, I swear that to lead them astray I will sit on Your straight path, he says. So Allah Almighty informs us about this. What does He say? Satan is your enemy, He says. Satan. And Allah is your friend, He says. Yes. The wrongly explained place in this verse is this: "Then, in return for Your leading me astray." The right one: "Then, in return for my going astray, my rebellion." Allah Almighty leads no one astray and does no one even an atom's weight of injustice at all.

Every soul will receive in full the recompense of what it did before our Lord's unfailing justice. If our Lord had led people and jinn astray, among His servants He would have been unjust. Also, (?) people too, in themselves, a state would arise in which they felt a so-called power against our Lord. Of course: You created, but look, I have my men here, my powers here. What do I do? I oppose You. This situation would arise too. Anyway, that situation, He states that situation in a verse like this. them face down, it says; you know, when they, face down, at Hell's gate resist so as not to go in, they, it says, their own things, sir, their supporters, will call; We, it says, the Zabaniya will call, it says, the Zabaniya; grabbing them, it says, by the napes, through Hell's (?) gate We will have them thrown in, it says. If the verses aren't known well, they are always explained wrongly like this.

They contradict each other. We speak according to the verses anyway.

Time is up, I think. The time has passed. We end our lesson here. Let's open verse 16 of Surah Al-A'raf in the next lesson. Yes. We'll do it in the next lesson.

Stay well, be entrusted to Allah. There's a question here, I think. A question came. Right? That one, right? Okay. (?) Al-Fatiha.

Yes.

It's being recited. The adhan is being recited. The adhan is being recited.

There are five minutes, sir. There are five minutes. Oh, five minutes left.

If we'd known there were five minutes, we'd have opened this too. Time came and we stopped. Anyway. Sir.

Is that so? So it's over.

Okay.

Bismillahirrahmanirrahim.

Now Come.

We didn't close it. Okay.