Talk of 1 April 2023

Hodja, he says, if we don't recite the surahs with tajwid while praying, is our prayer not accepted? I think he's asking this again.

This one later. It's here. It's up above.

Let's look up above.

It's after this one, isn't it? after what you said, here Hodja, to break our fast, is it enough for the adhan to begin, or should we wait for the adhan to end, and also, is there a set time for the intention to fast? Some say until noon. May Allah be pleased with you, he says. Yes.

Now, we fast until the evening.

When iftar time comes in, I mean when the hour and minute come in, when the hodja says Allahu Akbar, you can break your fast. You can eat your meal. The time has come in. What does this mean? I have completed that period within the time my Lord made known to me. The adhan is recited. We are not obliged to wait for the adhan to end in Ramadan. People are ill. Or someone has fasted while ill. He needs to eat right away. Nobody has the authority to tell him: you can't eat your meal until the adhan has ended. The time has come in, it has. You can break your fast.

That's what I do too. Let people see. Whatever I do, let them do the same. I look at the clock on my phone. The moment the clock reaches the adhan, I break my fast. I don't wait for the hodja. I don't wait for the adhan either.

Are you that greedy? No.

Everything at its proper time, and a good example for people. Once the time has come in, it has. Fine, Allah's, our Lord's duty upon us is done. Now you can eat. A man will walk, will run. He's coming from across. Let me tell you, he's coming out of a talk and he's late. Ten seconds, twenty seconds, fifty seconds, a minute, a minute and a half — some are late. Some are late. Some, may Allah be pleased with them, look at the clock like this. They start reciting right on time with the adhan. May Allah be pleased with them. Good. Now, if you like, eat your meal, and after filling your stomach, pray.

Or if you like, while the hodja, sir, is reciting the adhan, break your fast with water, pray, and then eat your meal. But if you ask me, eat your meal. Then pray. Now I'll tell you a hadith. Do not worship while food is ready, he says. How beautifully he puts it, doesn't he? What did the Prophet say? While food is ready do not worship. The table is set, the food is here — no, I'll pray over there. Come on, blessed one, eat and (?) pray. The table won't wait for you. Look, you've come to the table, everyone has sat down, you sit down too. Won't you eat? At other times, when the adhan is recited, there's another hadith for you: you too repeat the adhan, he says.

Okay. But that is a different meaning. Breaking the fast while the adhan is recited is a different meaning.

Right? Yes.

Back then they taught us the surahs without tajwid. That's how we recite them. When reading the Quran, I also read without tajwid. What is right on these matters? he says. Has this frozen here?

Yes.

It's frozen here, I think.

Is it catching? Okay. Don't look here. This thing is acting up. Now, I wonder, in Turkey how many people read the Quran with tajwid?

There is no rule that the Quran must be read with tajwid.

Let me tell you the rule, and act according to that rule.

We sent down the Quran in Arabic so that it would be understood more easily.

We sent down the Quran in Arabic so that it would be understood better. That is, the Quran was written in the language of the Quraysh.

Do the Quraysh speak with tajwid when they talk? Exactly. In the language of the Quraysh, so that it would be understood better. (?) written with maqam. One can recite it with maqam, or without maqam. One day Abdulqadir Gilani says to our Lord: O my Lord, does everyone who reads draw near to You? He draws near, He says. Does he draw near whether he knows its meaning or not? Whether he knows or not, he draws near, He says. Why do you read this? Allah Almighty's (?) sent-down Quran, which our Lord, on the Night of Power — Allah Almighty sent to the world as a light, to save it from darkness — you will read His verses; is tajwid a must for that?

Now, what is tajwid? For example, there is proper speech, right? And someone also speaks properly but a bit roughly. There is speech like that. But it's the same speech. In the Quran, as long as the meaning doesn't change, all your verses are accepted. Just don't change the meaning. Yes. I think this is understood too. Hodja, the fasts we couldn't keep, if before making them up, or the prayers we didn't pray but intended to pray, if before making them up we die, what happens? Now these people are telling me: decide in Allah's place. This decision belongs to Allah, but as far as He has made known to us, let me put it this way — He does tell us, of course, but that decision belongs to our Lord — you couldn't keep your fasts, or you couldn't pray your prayers, you lived a period of ignorance in your youth, then you regretted it and said: O Allah, from now on I repent. I will not stray from Your path.

I've intended to make up what I missed. I'll try to pray the missed prayers. After every prayer I'll make one up. I'll try to pray my missed prayers. I'll also keep my fasts. If you gave Allah such a promise, my Lord has forgiven your sins. Look, We will forgive abundantly, says Allah Almighty. He has forgiven. How is your conduct after that, how is your intention? With which intention did you die when you died?

Allah knows that. Then its reward or its sin Allah gives you. This is as much as He has made known to us. We are At-Tawwab, We accept repentances abundantly, He says. So you too repented; you were going to pray the prayers you couldn't pray, and keep your fasts, but your life was not enough, you died. They asked the ant: where are you going? You're going to Mecca. Well, on this road, he said, how will you cross those deserts? Well, it said, even if I can't get there, can't I at least die on that road? it said. Dying on that road. You too have intended it. Now that decision is left to Allah. I can't decide in His place.

Yes. But if there's something we know: with this intention, this deed, this intention — I'm not deciding in Allah's place by my own head — your sin has been forgiven, you've been pardoned, and whether our Lord asks you about the past — if He asks, He asks — there's no such thing as "He forgave you all your sins", but if you repent of all your sins — all your sins, not only prayer, not only fasting — if you repent of all your sins, now let me tell you a hadith. Even if your sins have reached the great stars, (?) — that is, on condition of never going back again, that is, in a way that you will not take part in sin, knowingly or unknowingly — if you have repented of sins you won't commit, your sins Allah Almighty turns into good deeds, that is, He forgives.

Yes.

Here, peace be upon you, sir, he says. We left off in Surah Al-A'raf on page 126, he says. At verse 101. Isn't that right? Verse 101.

We are reading the verse that is wrong. Not that the verse is wrong; they rendered its footnote, its opening, wrongly. That's what we're reading. Those are the lands — We tell you some of their news, it says. Indeed, their prophets came to them with clear proofs. But they were not going to believe in the truths they had denied before. Thus Allah seals the hearts of the unbelievers. Now, actually, here a very subtle word — Allah Almighty seals. That's a subtle word. But maybe you'll understand it, maybe you won't. Let me read it to you once more. Let me see who will get it.

Except for that thing, though. So what do we say? Allah thus, like this, seals the hearts of the unbelievers. Except this part. Apart from this there's a subtle point. Tell me about that. You know it. Because I keep explaining it to you. Those are the lands; We tell you some of their news. Indeed, their prophets came to them with clear proofs. But they are not going to believe in the truths they had denied before. What is here? You'll tell me from the verse.

Say it. They will believe in the truths they denied before. What is this? Yes. See how nice. Me, right? I keep explaining it with (?). You are not going to believe in what you denied before. Because the promise you gave Us before — We, within your will, wrote your desires and wishes for you as your destiny. You earlier — the ashab al-mash'amah, the ashab al-mash'amah, O you of the left, woe to you, that group He speaks of — you included yourselves in it. I did not seal your hearts; you had them sealed yourselves, He says. So you are not going to believe in something you did not believe before. And you are not going to return, He says.

Here too, at the end, it says: Thus Allah seals, it says. Allah doesn't seal of His own accord. You wanted it, and He sealed it. Didn't He write for you the destiny of whatever you asked of your Lord within your own will? Didn't He give you that? Yes. If you stated that destiny that way, you had it sealed yourself. Allah didn't seal it. Yes. The seal is Allah's seal, but you yourself, rebellious in your heart toward Allah Almighty, had your destiny written that way. Yes. Correctly: thus the unbelievers have Allah seal their hearts. So up to the end it's more or less right. Sir, the part rendered wrongly here is this: Thus Allah seals the hearts of the unbelievers.

The correct one: thus the unbelievers have their hearts sealed by Allah. Let's close this and let it come again, if you like. How will we do it? It's not giving this here. I mean, we can't understand what's going on. We say start the broadcast again. Let it start once more, let's see how it starts. On our side it's frozen, it's not saying it like this.

Look, now it came, do you see? Now it came. Yes.

Here it says something.

There are questions. Yes. Now I started this lesson. After this I'll answer your questions. We said: the translation of this verse was rendered in the previous verse, a copy is placed in this verse's footnote. By always rendering the verses backwards they ascribed attributes to our Lord. As we always say, Allah Almighty created His servants so that they would know Him. He neither seals the heart of any of His servants nor keeps him apart from Himself. People, by their own will, either have their hearts sealed by our Lord, or, turning their backs on their Creator, do not want to know our Lord, or, opposing His verses, do not (?) our Lord's commands.

In that case, did our Lord seal their hearts or create them for Hell? Since every person is free in his own will, a person will see the recompense of what he did; for the crimes they committed of their own wish and desire, to attribute this to our Lord is to do away with our Lord's justice. It is people whitewashing the servants our Lord created. So as to blame Allah Almighty: the Creator created us this way, and the person, he says, just did his duty. Those who distort the verses this way when rendering them are in sin. They did not attribute even an atom of guilt to people. I mean, since Allah made a covenant with us, since He wrote our wishes and desires, our will, for us as our destiny — in that case, Allah will make me, you an unbeliever if He wills, make a Muslim if He wills, put into Paradise if He wills, put into Hell if He wills, saying that, and then: You sealed their hearts, Allah, and if You hadn't sealed my heart, like the person whose heart You didn't seal, I would have done my duty, I would have worshipped You, I'd say, I mean.

But we finished our business in the hereafter realm.

Allah Almighty, in Surah Al-A'raf — Surah Al-A'raf — Surah Ta-Ha, verse 134, explains this. What does it say about them, I mean the non-Muslims: had We punished them, destroyed them before the Quran, they would have said, it says: had You sent us prophets and books, below we would not have fallen into disgrace — (?), it says. Now that means we finished our business there. So that Allah Almighty's attribute of Godhood could become manifest, Allah Almighty created these worlds. So that no one would question or call Him to account, our Lord creates these worlds. Lest you say: had You sent me to a world where You are not seen, I would have worshipped You there — that's why He created these worlds.

So everyone, for a word coming out of his mouth, for what his eye looks at, for the smell his nose takes in, for what his hand holds, for where his foot walks, is responsible. Is responsible. In that case no one can blame Allah or impair His justice. Yes.

Now we can answer the question here.

Peace be upon you, sir. Here, while herding the sheep, the sheepdog's tooth they apparently use. What does that mean? They say its female. The sheepdog — ah, they use its female. So that the number of dogs doesn't grow when she gets pregnant and has pups, they apparently kill the pups. What is our answer to this, sir? Honestly, a life is a life. Look, no one has the authority to kill it.

Whoever saves one life is as if he has saved all lives, it says. This is not only for humans.

All right, the animal is breeding, what am I to do? Either you sterilise it. You end its line. You sterilise it. You take as many as you want. You are not the one who gives its provision. Allah will give its provision. Yes. Now, are we never to kill an animal? We will. How will we kill? Ah, we'll say that from the verse too. If the animals you keep harm you, then there is no harm in killing them, it says. There you go. I'm not the one saying it. These are my Lord's verses.

If we don't act according to these, whoever steps outside this law is in sin. Yes. (?) one more says something, and here a member too: peace be upon you, sir. In past lessons there was a part I couldn't understand. As far as I understood, the zuhr-i ahir prayer, after the Friday prayer, we pray as a precaution in place of the obligatory noon prayer. In that case, when travelling, should we pray the zuhr-i ahir prayer as two rak'ahs instead of four? There's no such thing. I've misunderstood.

What was the zuhr-i ahir prayer? Look, look, it appeared. In the last, in the past, look, it appeared — to pray my past prayer. The Friday prayer is obligatory upon us; you pray it in full.

It is prayed in full. For the five daily prayers, a traveller, after going beyond 90 kilometres, prays the obligatory part as two rak'ahs. The Friday prayer is outside this.

The Friday prayer is outside this.

If you make it, if you make it to Friday prayer while travelling and reach a mosque, you pray the Friday prayer. You pray it in full. Even if you're travelling, if you pray with the hodja — since you said for your four rak'ahs "I follow the hodja" behind him — you pray all four rak'ahs with the hodja. If you pray alone while travelling beyond ninety kilometres, you pray two rak'ahs. But you followed the hodja, you're praying the Friday prayer anyway. Sir, in that case you will have fully fulfilled its obligation. If you couldn't make it to Friday — you're travelling and couldn't make it — the noon prayer you pray as four rak'ahs.

Four rak'ahs — you pray two rak'ahs. What remained upon you of the Friday prayer? It dropped away. That is the zuhr-i ahir prayer, this prayer. We pray this four-rak'ah zuhr-i ahir prayer, right? Why do we pray it this way? Now, the people of Iran here do not pray the Friday prayer. In this state, they say, the Friday prayer is not prayed. What's the reason? The reason: the ruler doesn't lead it.

The ruler is supposed to lead it. Well then, the Friday prayer being prayed depends on conditions. You're in a town. In the Christian world there are 5 million people, 10 million people; if that state has banned your prayer, the Friday prayer has dropped from you. And in a Christian state there are 3 Muslims; that state allows you to pray; for these 3 people the Friday prayer has become obligatory. Look, here there's no such thing as "the ruler must lead it". Now you pray the prayer. The Friday prayer.

Let's say this mosque led the prayer earlier. This mosque led it earlier.

Its Friday is accepted. The Friday is accepted there. The others, even though they pray the Friday prayer, it counts in place of the past prayer. Because whoever leads it first in that town, he is the imam of that place; the prayer, its Friday — that one is accepted. We don't know this. Who led it first? That's why we pray those four rak'ahs after it, for that reason. We pray it as the obligatory part of the noon prayer. Well, some people don't pray these. They leave saying "I've prayed the Friday". Understood? Yes. At the same time, it counts in place of past ones, like a make-up prayer: zuhr-i ahir, the prayer I couldn't pray in the past. Yes.

Even if you prayed here, even if the hodja led you in Friday prayer, someone led it earlier, so this now becomes the past. Yes. One must definitely pray the zuhr-i ahir. People leave without praying it. They leave saying "I've prayed the Friday". Yes.

Is there anything else here? No, right? Nothing else. Okay. We move on to our lesson. Surah Al-A'raf, verse 102. The footnotes. We are having these footnotes printed. Three thousand copies; a must in every Muslim's home. Look. Not just a must in every Muslim's home. Obligatory.

Are you Allah or what? No. I'm telling you the obligations. Allah protect us. The obligations. To save you from the (?) superstitions of the wrongly rendered verses. From these superstitions. The verses were rendered wrongly. Why was this rendered wrongly? Why is it wrong? Which verse does it contradict? That's in the footnote. Read these. Now he had a translation printed. Red or green. The man says: what's in this? He's right, really. He doesn't understand it. He can't grasp its meaning.

But when we explain it, he says it really is so. They have ascribed attributes to Allah throughout. In Allah's covenant with the servants He created, they never let even an atom of, sir, sin fall on the servant. Always Allah sealed. Allah made him for Hell. He'll supposedly put whom He wills into Paradise. He'll supposedly put whom He wills into Hell. So Allah (?) would save you, supposedly. Stories, stories, stories, stories, full to the brim. And the man, the Muslim too, says why should I worship — since Allah will love whom He wills, maybe He'll love me — may Allah grant safety. You look at my heart too, my heart is pure, he says, and throws himself into the middle of Paradise.

No worship, nothing. These are all responsible. Get those footnotes, read them; they'll be out soon, inshallah. Surah Al-A'raf, verse 102: In most of them We found no keeping of their word — ah, how nice — he gave his covenant and broke his covenant, that is, a person was able to change his destiny. Today, whichever Muslim you ask — ask even a Muslim who knows nothing of his religion — they cannot change their destiny, he'll say. He knows that much. Well then. Despite knowing this much: in most of them We found no keeping of their word. That is, Allah Almighty made a covenant with these. Allah Almighty wrote their destinies for them.

They went outside those destinies. They never kept their word. Indeed We found most of them gone astray, it says.

But even a child wouldn't write this, a child. This, you know, even a child wouldn't write. This (?) all the way to the end anyway.

Most of them, at the address Elestü bi-Rabbiküm, by denying their Lord, are liars, since they made the covenant that way. They do not keep their word. Indeed most of them are transgressors. Not like "(?)", "I don't know where we were". Not "We found most of them gone astray" and such. When Allah says "We found most of them gone astray", then Allah doesn't know what people will do. He looks at them and, oh, these have gone astray. Like we do: these people have gone astray. But in the end, in the end, we still don't know Allah. Yes. A child wouldn't write this.

Yes. I already said here they rendered this verse entirely wrongly. They rendered it entirely wrongly. The correct rendering is as follows. Most of them, at the address Elestü bi-Rabbiküm, since they made the covenant by denying their Lord, are liars. In the worldly realm too they do not keep their word. Indeed most of them are transgressors. Here we didn't write "worldly realm". Yes. Now here you said they don't keep their word, they're liars anyway — they are unbelievers. Bring them this much. The wrong rendering ascribes attributes to Allah Almighty. At the address Elestü bi-Rabbiküm, the covenant between Allah Almighty and people has been done away with.

People, fitting our Lord into their own minds as if speaking with a human, render the verses, (?) them according to their own understanding. In this case, just as they render the verses wrongly, within these errors they are in sin. Our Lord made a covenant with people and wrote their wishes and desires for them as destiny; in that case our Lord knows the secrets of people's hearts. But in the wrongly rendered place, our Lord is unaware of people's state, and with their saying "in most of them We found no keeping of their word; indeed We found most of them gone astray", people unaware of our Lord's covenant with people at the address Elestü bi-Rabbiküm render the verses like this according to their own minds, ascribing attributes to our Lord.

These people are so unaware of the address Elestü bi-Rabbiküm that, one, they have done away with people's covenant with our Lord. Two, they are unaware that our Lord wrote people's own wishes and desires for them as destiny. Three, they are unaware that no person can go outside his destiny. Four, Allah Almighty: there is not a single living being to come until the Day of Judgement whose deeds We do not know — they are unaware of this verse. Five, they are unaware that Allah Almighty programmed these worlds and that no one can step outside His program. And there you go: what if these write a Quran translation?

these, to people, if they tell it like this, saying "we're telling the truth", such people come about. There, people outside are their examples. Tell me a word, he says, I'll tell you what you are — Mevlana says this. With the words you speak, people too, like this, more contradicting many verses, rendering the verses according to their own minds — with "in most of them We found no keeping of their word; indeed We found most of them gone astray" — rendering the verses as if our Lord were truly unaware, they have turned the religion into superstitions, whereas all the verses support one another. These, however, rendered the verses contradicting one another and said "we wrote a translation".

What more can we say? What more can we say?

Surah Al-A'raf, verse 128. The wrongly rendered one. Moses said to his people: seek help from Allah and be patient. Surely the earth belongs to Allah. He makes whom He wills of His servants inherit it. There you go. He renders the verse, renders it. Nicely. What will they take? He can't distort that. That "willing" they've always tied to Allah. Emphatically, always, to people — he doesn't say they will be called to account for what they did. What kind of reasoning is this, what kind of understanding, what kind of Arabic translation, and how, impairing Allah's attribute of Godhood, do they render the verses this emphatically like this?

It boggles the mind. Blessed one, look, what are you saying here? He makes whom He wills of His servants inherit it. On one hand, Allah Almighty made a covenant with you, wrote everyone's wishes and desires for them as destiny; although you know one can't step outside that destiny, either deliberately, for material gain, to turn the religion into superstition, they translate the meanings of the verses this way, or for fame and renown — "I too wrote a translation" — they write these verses like this, or for position and status, although knowing the truth, fearing "all people will exclude me", they stay with them and render the verses wrongly in the same way — how will they, before Allah Almighty, only in the hereafter realm, at the Great Court, in the presence of Allah Almighty, give account?

Well, the world is mortal. What can you do to me here? You can only kill me. You can't do anything else. If I die for Allah, I go as a martyr.

Knowingly, it says — whoever kills a believer, let him prepare his place in the Fire. I'm not the one saying it; Allah says it. What does it say? Whoever knowingly kills a believer, let him prepare his place in the Fire. Who is the believer? A person who has come to know the divine manifestations.

Yes. A person who knowingly kills such a one means an enemy of Islam, an enemy of Allah. That is why, to him — Allah Almighty says: prepare your place in the Fire. That's the meaning. Yes, otherwise He doesn't throw him there because he loves the believer; because he denied Allah, because he is hostile to Islam, he kills that believer. That believer doesn't harm a person; he says nothing to anyone that would get him killed. They only tell the truth. Well, if you kill the one telling the truth, you've gone against Allah. For betraying His Being, Allah throws you into Hell, into the Fire. It goes to this meaning.

Yes.

He makes whom He wills of His servants inherit it, supposedly. It belongs to those who fear Allah and guard against sin. Look, the end here is right, see? Now did this hold together, look? He contradicts himself with his own words. Look. Let me read it once more. Surely the earth belongs to Allah. He makes whom He wills of His servants inherit it. He gives the earth to whom He wills. The outcome, it says, belongs to those who fear Allah and guard against sin. This part is right. What does it say here? That is, the person will earn it himself. By what he does, he will attain Allah's mercy. Yes. Where he wrote it himself, he renders this verse in two places.

Now we read the correct one. Moses said to his people: seek help from Allah and be patient. Surely the earth belongs to Allah. He makes those of His servants who will it inherit it. The outcome belongs to those who fear Allah and guard against sin. How beautiful. Not because I wrote it.

Allah says it so. We say what Allah Almighty says. Every person will be called to account for what he did. Isn't that so? No one can deny this. No one can deny that he'll be called to account for everything he did.

Is there a verse, Hodja? Why, how many verses there are! Let me tell you the simplest of them. Fe men ya'mel miskâle zerretin hayran yerah. Fe men ya'mel miskâle zerretin şerran yerah. There you go. I'll record an atom's weight of good, I'll record an atom's weight of evil, He says. Well, where is Allah's willing here? He'll put whom He wills into Paradise, whom He wills into Hell? Yes.

Yes. The place rendered wrongly in this verse is this. He makes whom He wills of His servants inherit it, it says. The correct one: He makes those of His servants who will it inherit it. He makes those of His servants who will it inherit it. That is, those He created. Does our Lord, discriminating among people, make whom He wills inherit the world and deprive whom He wills of the world? And there you go. Which of us does Allah deprive of the world? He gave us reason. He gave us a will.

He equipped us with equipment He didn't give to the worlds.

In that case He left everyone free in their own will. In that case every person will be called to account for what he did.

We said: is this compatible with our Lord's justice? Which one is this? Let's read the verse again. Does our Lord, discriminating among people, make whom He wills inherit the world and deprive whom He wills in the world? Is this compatible with our Lord's justice? In fact people haven't understood "making inherit the world" here either. Those who would understand this verse, by rendering the verse like this — by rendering it so absurdly — would neither ascribe attributes to our Lord nor go against this verse. Surah Al Imran, verse 180. The verse: Let those who are stingy in spending what Allah gave them from His bounty not think that it is good for them.

On the contrary, it is very bad for them. What they were stingy with will be wound around their necks on the Day of Judgement.

The inheritance of the heavens and the earth belongs to Allah. Allah is aware of all that you do. What does this mean? Those who are stingy and keep it for themselves. So in the world, for Allah — what Allah gave you, if you give it in charity for Allah, We diminish the edges of the world, He says, right? There: those who buy Paradise with their wealth and their lives. Wealth here is transferred to the hereafter. But there it is luminous. He doesn't grant you what's here. What do you give Allah here? He gives you more than what's here. Plus He gives from Himself. People don't understand this. Yes.

Make it up, make it up and write. According to their own minds. Surah Al-Hadid, verse 10. This time we show one more verse here. What is the matter with you that you do not spend in the way of Allah, while the inheritance of the heavens and the earth belongs to Allah? Surely those of you who spent before the victory and fought are not equal to those who spent and fought later; their rank is higher than those who spent and fought afterwards. Yet Allah has promised the best to all of them. Allah is aware of what you do.

If, thinking you'll stay forever in the world, with worldly desire you settle the world in your heart, with it (?) you say "I am in sorrow"; if you grieve over what you lost of the world, if you rejoice when He gives you the world — every climb has a descent, every descent a climb; whether there's good in sorrow, or sorrow in good, you cannot know. Yes. That's why, to accept whatever comes, and when it comes, to say this: My Lord does not put a load we cannot bear on our backs. His mercy has surpassed His wrath. You say there is wisdom in every sorrow of His and wisdom in every good of His. I have accepted what comes from my Lord.

I have bowed my neck to Him, you say. And you pray to your Lord in this way. Yes. But I see that when a person loses (?), he writhes in sorrow, in want. He remembers his old days with sorrow, (?). And then you see that with that sorrow — germs are My soldiers, I sent them to whoever wants — He says. Of course they rendered that wrongly too. Germs are My soldiers, I sent them to whom I want, it says. Not to whom I want; He sends them to whoever wants. He catches that germ. And then his appointed time has come anyway. He both proves what kind of person he is, and passes away with that sorrow. I mean.

In such a situation, remember Job (peace be upon him). He endured it for forty years, forty years. He lost his family, his children. Finally his wife says: you are a prophet, pray to Allah, be freed of these wounds. Wife, he says, doesn't my Lord know my state? I'd be ashamed before Allah, he says, (?). I'd be ashamed, he says. Yes. Think of this. Let these come to your mind. Arrange your life accordingly.

So "making inherit the world" in this verse — doesn't it go against these verses of our Lord? Making inherit the world. The world — I'm not an heir, am I. But Allah makes you, me inherit the world. He Himself makes this known to me. I mean: your right, what you earned here, I will not let go to waste. I'll carry it to the hereafter. That's what heir means.

You die. Who does your inheritance go to? Your estate. It goes to the children, right? When I die too, if I gave for Allah, He carries that to the hereafter for me. That is my inheritance too. In the hereafter, He gives Paradise in its place. He gives from Himself. He has prepared it. He has prepared yachts. He has prepared palaces. He has prepared estates. Sir, all kinds of buildings you can't imagine, gardens like this, He has prepared. And besides, He doesn't (?) the inheritance here either, He doesn't let it go to waste. They don't know what heir means. Let them do this.

So doesn't "making inherit the world" in this life go against these verses of our Lord? So understanding the verses of the Quran and writing a translation, by knowing Arabic or by feeling, doesn't work. Here Allah Almighty is stating the counterpart of this verse: it is the counterpart of the verse "those who buy Paradise with their lives and wealth".

Heir is good, inheritance is good. Heir: a duty given temporarily to one person in place of another. Heir. Allah Almighty's inheritance (?). He gave me that inheritance temporarily. Heir. He made me heir to it. And this heir is the vicegerent of the earth. He gave all the commands to me. Managing the animals and the world is within my own will. He made me a vicegerent. That is, He made me vicegerent on the earth. All of us. Every one is a human, every one is a vicegerent. In place of Allah Almighty — look.

For example, humans are the vicegerents of the earth. It is our Lord giving people the right of disposal on earth in His place. Inheritance is not like this. Inheritance is what is bestowed on the person himself. Here, those bestowed (?) are those who, in return for what they did in the world, buy Paradise. At the end of the verse our Lord proves this. The outcome belongs to those who fear Allah and guard against sin. That's the outcome. There: those who obey our Lord and do good deeds, in the hereafter realm, like those who buy Paradise with their lives and wealth, have become heirs to what will be given in Paradise.

They have become heirs to what will be given in Paradise.

We had glasses made, but the glasses still aren't good. (?) it makes things double. The old ones are better than these. I mean I still read with difficulty. Looking like this, it seems to blur. And if you come like this, it lets you read this way. From a distance you can't do it like this. Go on, read like this, read like this too. The strength isn't right. If I read like this, I'm comfortable, look. If I read like this, I'm comfortable like that. I can read like this. It didn't work. The lenses are good, the man couldn't adjust them. The lenses. That's how it is. We'll have them made again.

We told them at the school — we said, look, we read books all the time. We read text. Adjust these well. Make them nicely. That's how it is. Give the bread to the baker, it says. And give him one extra loaf.

Someone opened a pharmacy in some corner. "I'm an optician," he said. You went there. You're going (?). That's how it goes. Go to a specialist, go to a professor — does one do it like that? Of Surah Al-A'raf we've come to verse 129. Of Surah Al-A'raf, verse 129 — in that verse I read the place where the footnote was rendered wrongly: They said, before you came to us as a prophet and after you came too, we were tortured, they said. Who said this? The Jews. To whom did they say it? To Moses.

But when they saw Pharaoh's army they rose in rebellion.

Then Allah Almighty says: strike the sea with the staff before you. (?) Passing through there, they cross to the other side.

They experience so many miracles of Allah Almighty. Samiri's — Samiri, the (?) had made a calf, which with the blowing of the wind lowed, or in one narration, the devil inside lowing, and finally people again worshipping the calf. Moses said — went to the wrong place. This is your calf, this is your god, he said. And they paid no heed to him. Despite seeing so many miracles — astonishing.

Yes.

Look now.

Being a believer is precious. A believer is a person who has come to know the divine manifestations. He knows the manifestations of Allah Almighty. Above the believer, the righteous servants — why are they so precious? They give their lives; they believe in no other being besides Allah, because they have now seen the truth. Even if you have not seen the manifestations of Allah Almighty, you saw this many of His miracles; blessed one, how did you deny? This people of Israel, before becoming the accursed of the earth — Allah Almighty knows, but since they now exceeded the limit He cursed them anyway.

They said: we won't believe without seeing Allah. And Allah Almighty in His verse, what does He say? We sent you to a hidden realm; here there is no seeing our Lord; with these eyes you cannot see and grasp. You cannot see with these eyes.

He killed them with a thunderbolt.

What does this mean? Then I revived them, He says.

When dead, the spirit, spiritually, is outside the world anyway, goes and sees where it wishes. The Prophet too, when he ascended on the Mi'raj, sees Allah Almighty with his own eyes. Allah Almighty is hidden in the worldly realm, not seen with the physical eye.

They rise up and still do as they please.

That's the kind of people they are.

Moses: it is hoped that your Lord will destroy your enemy and make you, in their place, rulers of the earth and see how you will act, he said. Here. Now here: They said, before you came to us as a prophet and after you came too, we were tortured. Moses: until your Lord destroys your enemy, and them on the earth — makes you rulers of the earth, and how you will behave He makes known to yourselves. This is the correct one. Not "He will see, sir, how you will act". This is the correct rendering of the verse. A saint or a scholar — the people Allah Almighty has raised — are the heirs of the prophet.

Heir. Does the heir know better, or the prophet? I'm asking you. The prophet knows better. If the heir renders this like this, did the prophet render it like this? If the heir renders it like this, would the prophet render it like this? The prophet renders it like this — as I said, he renders it.

Yes. These render verses. This is the original of the verse.

Moses now rejoices. May Allah be pleased — He saved me from that thing. He saved me from responsibility. Yes. A person, the word coming out of his mouth (?) doesn't make him attribute a crime to anyone. This of course — the wrongly rendered place is this: our Lord as unaware of the future, and contradicting many verses, they rendered the verses. The second wrongly rendered place is this: their saying "it is hoped that your Lord will destroy your enemy". (?) (?) Here the word "it is hoped" is not used. The second wrongly rendered place is this. And make you rulers of the earth in their place and see how you will act, he said.

Allah Almighty: there is not a single living being to come until the Day of Judgement whose deeds We do not know.

The wrongly rendered verse contradicts the correctly rendered verse and many verses too. Therefore the correct form is: how you will behave He makes known to yourselves. Why did we come? To make ourselves witnesses over ourselves. "Did you think you would die without proving what kind of person you are" — the verses' counterparts. To see how you are, you will test yourself. What does it say here? (?) contradicts the verse and many verses. Therefore the correct form is: He makes known how you will behave. Because man came to the world to prove what kind of person he is. Otherwise Allah Almighty would not say it the way it is rendered wrongly.

What does it say? He makes you rulers of the earth and will see how you will act, he said, it says. He doesn't know how you will act. Now I don't know how Hüseyin will act. I brought Hüseyin and put him here. Let's see what Hüseyin will do here.

But I'm fine. So what will he do? I don't know what he'll do. He knows himself. I'll assess him according to what he does. Well, Allah Almighty — until the Day of Judgement there's not one living being whose deeds We do not know. Does this fit with that verse, I mean? Yes.

Surah Al-A'raf, verse 136, the footnote. There: these wrongly rendered ones — in the translation you put "until" instead of "it is hoped". What, I mean, what is "until"? What is (?), the man didn't understand this. He doesn't understand what it is. Whereas it's enormous — they ascribe attributes to Allah Almighty. They impair His justice. And since they are unaware regarding Allah Almighty and what is to come, they slander Allah Almighty. They can't grasp these.

Verse 136. The wrongly rendered verse. Because they denied Our verses and were heedless of them, We took revenge on them. Look how nicely it puts it. What does it say here? Because they denied Our verses — isn't this denial? And because they were heedless of them — these, according to things, according to non-Muslims, We took revenge on them and drowned them in the sea, it says. According to the thing. According to the situation of Egypt's Pharaoh. Now here, revenge doesn't befit Allah. The word revenge doesn't befit Allah's attributes. Only we take revenge. We get angry with a person and take revenge on him.

Sir, and because of the torment he inflicted on us we couldn't stomach it, and we either tormented him, or tortured him, or killed him. What did we do? We took revenge. That word suits us; it doesn't suit Allah. Because it contradicts this verse: Even if all mankind and jinn came together, they could not harm Allah. The community of men and jinn. Whereas man took revenge on his own self. Allah Almighty gave him the punishment for what he did. Today a person goes against the laws of the state. He comes before the judge. And the judge passes his sentence. If he sends him to prison, did the judge take revenge on him?

The judge passed his sentence in return for what he did. He took revenge on his own self. What kind of word is this that they attribute it to Allah? What kind of word? What kind of understanding is this? Yes. So they can't even know Allah Almighty as they should. They don't know. This proves it. Yes.

The place rendered wrongly in this verse is this. We took revenge on them, it says. The correct one: they took revenge on their own selves. Allah Almighty takes revenge on no being He created. Nor does He create a being He would take revenge on. He doesn't create that. He'd create a being equal to Himself, it would wrong Him, and Allah would take revenge on it. That doesn't suit Allah. Even though He created us to be addressed by Him, He limited our minds, and our ability to create He took from us. Creating belongs to Allah alone. Yes. Revenge means: someone has an enmity toward someone. His adversary, watching for the enmity's weak moment, by killing that person or subjecting him to many torments, takes revenge on his enemy.

Our Lord is not helpless, unable to overpower the beings He created, watching our enemy's weak moment to take revenge on His adversary. Allah protect us. What kind of word is this? Look, these hurt me a lot. Yes. Our Lord in Surah Al Imran, verse 6: In the wombs, as He wills, it is He who shapes you. There is no god but Him. He is the possessor of absolute power and wisdom. Moreover, if men and jinn gathered, they could not overpower Allah. And in many verses our Lord declares: He is powerful, He is wise. Allah Almighty is the absolute owner and ruler of the worlds. Our Lord is no one's enemy and takes revenge on no one.

He invites all His creatures to Himself. Those who are servants to Him and the ummah of His Beloved, to Paradise; the non-Muslims who do not believe in Him He will throw into Hell. In that case, every soul that enters Hell, on its own self will take revenge. Allah, possessor of absolute power, will carry out His command. Yes.

Let's do this lesson too. Time is coming. Isn't it? We'll end our lesson here. Surah Al-A'raf, verse 144. I'm reading its wrong renderings. Allah said: O Moses, I, with your messengership, with the duties I gave you, and with your words, chose you to lead people. This "chose" doesn't work. Whereas they — the first created prophets — by command him sent to lead people. This is His command. How? He sent him as a prophet. He didn't choose. Choosing means: among the people there, He saw Moses as more intelligent than the others. According to those people, He chose Moses to lead them. Whereas from the moment he was born, Allah Almighty knows Pharaoh will kill this one.

He says to his mother: put him in a basket and cast him into the Nile. An enemy to Me, He says — and an enemy to him — let him raise him. He says this beforehand.

What kind of understanding is this, writing these like this? The verses always confirm one another. They don't contradict.

Before that, the prophethood I gave you — take it and be among the grateful, He says. Allah said: O Moses. Now I'm reading the correct one. With My messengership, with the duties I gave you and with My words, I appointed you over the people of the time. That is, I sent you. I chose you as prophet. Take what I gave you and be among the grateful.

The wrongly rendered place in this verse is "I chose you to lead people"; the correct one is "I appointed you over the people of the time". Ikhtiyar — for example, for Mary too, "I chose you over the women", they say. That means I made you head over women. Whereas the Prophet uses a very beautiful word there. It's enough for you to be among five women, he says. It's enough for you to be among four women, he says. So in some things He appointed. That is, she entered among them. She came to those ranks. She came to those high ranks.

In that sense. She joined that realm. That's ikhtiyar: you among the prophets. I sent you there as a prophet. Allah Almighty sent the Prophet (peace be upon him) as a mercy to the worlds. All of humankind, indirectly, from the spirit of the Prophet (peace be upon him) was created. In that case, if Allah Almighty had chosen Moses (peace be upon him) to lead the people, wouldn't it contradict this verse? Surah An-Nisa, verse 41: When We bring from every nation a witness and send you as a witness over them, what will their state be? When We send witnesses to those prophets. So He didn't choose. They are prophets too.

He will hold the Prophet as witness over the other prophets, and us over the other nations. Then what will their state be, it says. Yes. When people render the verses, they don't render them fearing Allah Almighty. They render them by distorting the verses according to their own beliefs and ideologies. Moses is a prophet. Our Lord sent Moses (peace be upon him) as a prophet over the people of his time.

We'll read it in the verse, I suppose. There's more. About 20 minutes or so. About 20 minutes or so. Only then can we sit down. The food will be served. Right? Let's read this part too. Surah Al-A'raf, verse 146. Let's tell the kids: if we're late here, they should put the food on the tables.

Yes. Let them prepare. Not now. With 5 minutes left, or 7 minutes left. Is Hızır here? Hızır. Süleyman. Are they inside? Tell them. Let the kids prepare the food. We're reading the wrongly rendered footnote of Surah Al-A'raf. Verse 146: Those who are arrogant on earth without right, from My verses I will turn away. From My verses I will turn away, it says. Look. Allah turns no one away from His verses. Even if they saw all the miracles, they would not believe. Now this part is right. They, it says. Who? Those who denied Allah Almighty at the address Elestü bi-Rabbiküm.

But the rendering, the writing is wrong. The writing. Because he didn't understand the meaning of the verse, the meanings of the verse always by their own "Allah willed, did this, Allah did that, Allah will do this like that" — according to such verses they render these. Or rather, not by the verses — they render them by their own minds. Even if they saw all the miracles, they would not believe. Why wouldn't they believe? Because at the address Elestü bi-Rabbiküm, since they did not believe in Allah Almighty, they gave their covenant to Allah Almighty by denying Allah Almighty. In that case Allah Almighty called them lying unbelievers.

What does "lying unbelievers" mean? It means they denied Me knowingly. What does knowingly mean? Since no other god besides Me appeared, and they themselves knew they were created — they said yes, I was created — despite knowing — the one before them is I, My Being, He says — despite My creating them, still, He says, out of their pride and arrogance they denied Me. Therefore these are lying unbelievers, He says. Well, the verse is explicit, man! Well, how would he understand? He didn't see, so how could he know. He'd have to see in order to render these. This isn't rendered with Arabic. We write this in other things anyway.

He rummages through old books. He rummages through the books people wrote. Write properly a bit. Or don't write. Don't write when you don't know.

Look, what does it say here anyway? Those who are arrogant on earth without right, it says. There too they were arrogant. They see Allah Almighty in the form of a human. Just like a human. The Messenger of Allah is beside Him too. When I say I am your Lord. Sir, how come? I mean, a human. Now Ali Şahin says to me: I created you. Why? Like me. But I know I was created. Everyone knows they were created. There someone too says: I created you. Go on, believe that. But won't you use your reason, He says. Use your reason. If I know I was created, and he says I created you, all these people sitting here — that Ali Şahin created them — sir, what does he do? If someone else created them, he's lying. I am your Lord.

You — he says I created. He destroys him. There's no such thing. What are you doing? There's a confirmer beside Him. And there's the Prophet (peace be upon him). Yes, this is our Lord, He created us, he says. He introduces Allah Almighty to people. Well, I saw it, I saw it myself. He tells me too, turns and says "This is our Lord", and I was thinking exactly like this, in this way I grasp it there. I'm telling of my perceptions there, after all. After that, Allah Almighty's word too, my Beloved, (?) goes like this. Then people prostrate. Accordingly, people have seven states of the nafs. According to the seven states of the nafs, their states of faith in Allah Almighty: nafs-i ammara, nafs-i lawwama, nafs-i mulhima, the gate of wonders, nafs-i mutmainna, the gate of divine manifestations.

Here a person becomes a believer. Nafs-i radiya: people whom Allah Almighty Himself raised with (?). Nafs-i radiya, Qutb al-A'zam. Comes once in a year — once in a hundred years — and explains the verses to people. Nafs-i safiya comes once every two hundred years and removes such (?) from the religion. Such (?). Yes.

Let's first read the wrong one. Then let's read the question too. Let's finish. I think this much explanation is enough. Those who are arrogant on earth without right, I will turn away from My verses, it says. Even if they saw all the miracles, they would not believe. Look. He both says I will turn them away, and says they did not believe. He knows they did not believe. But He sends us here to prove what kind of people we are. And to them He says, We will turn them away from Our verses. Well, You sent the verses to them too. You send this to the worlds. You've now closed that realm. You sent people here.

You didn't discriminate in this. Unbeliever. (?) — sir, what does it say? You will turn them away from Our verses, it says. You didn't turn him away from it. All of us, by locking the hereafter realm in this realm, that is, by not showing it, I sent to the world equally. Now here, whoever believed there believes here. Whoever didn't believe there doesn't believe in this. You're not turning him away from the verse. Allah isn't turning him away from the verse.

Can there be so much slander? Can verses be rendered so absurdly? Can verses contradict each other this much?

Even if they saw the right path, they would not take it as their path — this is all Elestü bi-Rabbiküm — but if they see the path of transgression, they turn to it at once. This is because they deny Our verses and are heedless of them. (?) Otherwise say it as much as you like. Look: those who are arrogant on earth without right are those who turn away from Our verses, those who turn away from Our verses. They, even if they saw all the miracles, would not believe. Even if they saw the right path, they would not take it as their path. But if they see the path of transgression, they turn to it at once.

This is because they deny Our verses and are heedless of them. The place rendered wrongly in this verse is here: I will turn them away from My verses. The correct one: those who turn away from Our verses.

Yes. Allah doesn't turn anyone away. Their saying that is right, anyway. Yes.

The translators who render the verses have always rendered them ascribing attributes to Allah Almighty. Allah will put whom He wills into Paradise, whom He wills into Hell, whom He wills He'll lead astray, take revenge on people, by looking at people's lives He'll assess them. Based on which verse do they render these like this? Show them such a verse — show us one verse for even one of these!

Allah Almighty is free of deficient attributes. Allah is very great and very powerful. Our Lord is Most Gracious and Most Merciful. There is no god but Allah. In that case our Lord's pardon and forgiveness are abundant. He waits patiently for people to return to Him.

When rendering the verses the translators imagine such a deity that, just like the idolaters — when they worshipped idols and faced a hardship, their idols being angry with them and punishing them, so the idolaters imagined — with their hands begging mercy from the idols they made, offering them food. When they offered it, and slaughtering offerings in the idols' names by their own minds, benefiting from them in their own interest too. Just as they showed all the reverence they could so as not to anger their gods, our Lord too — do they render the verses imagining Him like this? I feel relieved now.

Yes.

When rendering this verse, just like the feelings the idolaters had toward their gods, knowingly or unknowingly, the translators, without grasping the meanings of the verses, render them ascribing attributes to our Lord. My Lord turns no one away from His verses. Until each soul tastes death, our Lord keeps the door of repentance open and waits for it to return to Him. Yes.

We left off at Surah Al-A'raf, verse 155. On page 131. Write it down. Stay well, may you be entrusted to Allah. If my Lord grants life, if we're healthy, if Allah wills, next week on Saturday, inshallah we'll continue our lesson with you again. Lillâhi Teâlâ el-Fâtiha.

Amin Ya Rabbil Alemin.