Talk of 6 May 2023

Hodja, God willing it will work now, Hodja. Yes, now it's in. It just came in. Yes.

Yes. Okay. Yes, he says that the state's, sir, here another question too, let's see, but we've come

no — could you give information about the currency-protected deposit account the state has introduced? May Allah be pleased with you.

Allah Almighty is putting your money to good use. Because the dollar keeps rising. When the dollar rises, your money in the bank loses value. If you make it currency-protected, if you put your money there, currency-protected, Allah Almighty (?) the state puts your money to work. How nice. It works with your money. Your money doesn't give you interest. It protects the value of your money. It protects your money's value against the dollar. There is nothing in this to be doubtful about. Everything is out in the open. In this you (?) interest. Against the dollar your money gives you its equivalent just the same.

At the same time it puts your money to work for the time it stays in the bank. And you are helping the state's economy.

We will start our lesson, God willing. This one? This. This one doesn't open here either. If you have questions you can ask; the questions are on the board.

How do we enlarge its text from there? Do we enlarge it here? 12. Let's come here.

14.

It's the last paragraph. Verse 273.

One minute. Let's call this "command".

Sir?

Okay.

We came to (?). We came here. Which page is this? 137, what? Did we stop at 136?

136 this isn't 136, to (?) let's move on now, let's go further, right? Al-A'raf, let's find it. Surah Al-A'raf 30 Surah Al-A'raf, what number, 69 (?) 163, 172, yes we passed it we'll look at 173. Al-Qasas 47 here it is, at Al-Qasas 47 we stopped, I guess, here let's see, which page, 159, let's find 149 141 157, 158 159 158, let's start from here In verse 134 of Surah Ta-Ha our Lord explains so beautifully why He sent people into the world, it says. Right? Let's start from here if you like. Verse 134 of Surah Ta-Ha: if We had destroyed them with a punishment before this, before the Quran, they would surely have said: "Our Lord, if only You had sent us a messenger, so that before (?) we would have followed Your verses."

Yes.

Here our Lord's attribute of being Allah becomes manifest. That is, in this verse Allah Almighty's attribute of being Allah is manifest. What is that? Free from all deficient attributes. Allah Almighty knows whether we are people of Paradise or of Hell, at the "Alastu bi-Rabbikum" address, when He made the covenant with us. In verse 172 of Surah Al-A'raf. If He had put us directly into Paradise or into Hell, the subtlety here is now this.

He creates us in the world of lahut, before us: "I am your Lord." "I am your Lord." Just like a person beside the Prophet. Now people divide into three groups here. "How are You my Lord?" One says yes. There is no other creator. Because so many people, surely, that one standing before them, appearing to us in human form, when he says, sir, "I am your Lord", if someone else had created us, would he let him introduce himself? He would not. What would he do? He would destroy him (?). He would come forward saying "I am your Lord". No such one comes forward. Allah Almighty also gives people time to think.

What does it say in the verse? "Do you not think at all?" it says. "Do you not reflect at all?" it says, in the verse. Now in this case people divide into three groups there. Among those three groups, Allah Almighty calls one of them, those who deny, lying disbelievers. Again here Allah's attribute of being Allah is manifest. That is: "You could not recognise Me here." Okay. "If You had sent me to the world, to a world where Your Self is not seen, that is, a hidden world, as we call it here. If in such a world You had made Yourself known to us, we would have obeyed You there." That is why He created these worlds.

Come on now, here's the arena. Who is obeying now? Everyone goes their own way.

Here is where Allah Almighty's attribute of being Allah is manifest. That is, free from deficient attributes. No one will be able to question Him. People will be cut off from all their questions, and in return for their mistakes or good deeds they themselves, to the places they wanted and lived for, will send themselves. Either to Paradise or to Hell. Here, what does it say? Our Lord, our Lord's attribute of being Allah is manifest. If we open this verse: its saying "before the Quran" — the Torah, Psalms and Gospel are in the Holy Quran. Since all the books are in the Quran, and Allah Almighty sent His books to give people life and light, its saying "before the Quran" here means: "if, before sending people to the world, according to the covenants they had given, We had put people into Hell, they would have said this," it says.

"I could not believe in You as my Lord." True. Just in human form. Now, if Allah Almighty had not shown them the meanings of these verses or the secrets of these verses, these would not have opened. Yes. They can't open them. Knowing Arabic doesn't open this verse. That's why — how do they open them? They open them according to their own imagination. For example, Allah Almighty, in verse 72 of Surah Al-A'raf, the covenant He made in the verse — they have removed it, they tied it to Allah's willing. If it were Allah's willing over me, why did He make a covenant with me? I will be held accountable for what I did. Now, will is two: universal will and partial will, we said.

Universal will is Allah Almighty's will. Partial will: since Allah Almighty gave man a spirit from His Self, there is a will in it. He left this will free. He wrote that will's own desire and wish for it as its destiny. Now in this case, when Allah Almighty removes my will from me — which is what the Diyanet says. I have their writing too. "Allah," it says, "when He removes His will over man, it is not (?) for him to deny," it says. And if You removed my will from me, You made me Allah Almighty's satellite. Then You made me kill a man and after that gave my will back to me. I, a man with will, killed someone.

You made me one of Hell. That's right. You led me into sin. So Allah Almighty never removes His will from man, and within that will man will be held accountable for every act he does. What are we saying? Since it is in the Quran, and Allah Almighty sent His books to give people life and light, its saying "before the Quran" here: if, before sending people to the world, according to the covenants they had given, We had put people into Hell, they would have said this: "I could not believe in You as my Lord." Because He gave us of His spirit, we saw our Lord with a Self like ourselves, so that they would not say "if You had sent me to a hidden world where Your Self is not seen, that is, if You had sent me to a world where Your Self is not seen, I would have worshipped You", our Lord created these manifest worlds and sent us to this world to prove to ourselves what kind of people we are.

Yes. Here is the manifestation of Allah Almighty's attribute of being Allah. In verse 47 of Surah Al-Qasas: when a calamity befalls them because of what they themselves did, "Our Lord, if only You had sent us a prophet, so that we would follow Your verses and be among the believers" — if they were not going to say that, We would not have sent you, it says. Because Allah gave us a part of His spirit, He knows the secrets of our hearts. "What you need," He says, "found in the most remote corner of your heart, and of which you had no knowledge — I," He says, "I knew of it." He knows. Because the keys of the unseen are in Allah's hands; although He knows what every single living being until the Day of Judgement will do, and since without His permission not a leaf of a tree moves, think: Allah Almighty is aware of every particle in this universe.

Of every particle. Yes.

Making light of the sins people commit with their own will, that our Lord puts whomever He wishes into Paradise — that is, however much a person sins, our Lord loves him and puts him in His Paradise — saying this, they have brought superstitions into the Holy Quran. The verses are plainly clear. In this case, those who open the verses by fitting them to their own minds, each translator according to his own taste saying "I understood it like this" — these words are not mine. These words are the Diyanet's, the words of the people who said it to me. I have their writing in hand. Let me look here too.

In this case, those who open the verses by fitting them to their own minds, each translator according to his own taste saying "I understood it like this", attributing qualities to our Lord, those who open the verses by turning them into superstitions. Now we are telling the correct version of the verse. We tell its meaning. We prove with verses that the meaning of the verse is like this.

He says, "he understood it that way." If you understand it that way, you can't attribute qualities to Allah. You can't ascribe to Allah a word He did not say. You can't slander Allah. Then if you write this, prepare your place in the Fire.

"Whoever," it says, "slanders Allah" — did I say this? I am saying it based on the verses. I am saying the verses. "Whoever slanders Allah, let him prepare his place in the Fire," it says. I am not saying it. Allah is saying it. If every translator translates this according to his own taste, if you open what Allah did not say in such a way that the verses contradict each other, then (?). Think of your state yourself. I am obliged to warn. Yes.

Did they think they would save themselves from our Lord's punishment? For this reason, by opening the verses in absurd ways, our Lord no one can attribute qualities to. They can't open the verses this way either. Yes.

In this way we have completed verse 172 of Surah Al-A'raf. Actually this verse needs to be opened from start to end so people understand it well. We took it from the middle. For example, from its beginning we can say this. And after that, sir, we'll continue from where we left off.

We say that all the questions people will ask, we gather in these four points anyway. One: why did Allah Almighty create us? That's right. Don't you ask yourselves? Where were people created in the world of the hereafter?

Three: why did He make a covenant with people? Four: why did our Lord, who made a covenant with people, though knowing what they are, send us to the world without putting us into Paradise and Hell there?

We opened these here. We opened them with verses.

Here, the questions were many, the questions. Because of the many questions we couldn't complete them all. At the end we were left there. In the end we completed it this way.

Yes.

Al-A'raf, Surah, verse 174. We have come to this verse.

We read the wrong one. First we read the wrong version of the verse. "So that perhaps they turn back from denial." Right at the start it makes a mistake. Allah doesn't know what His creation is. It goes against the verse. Which verse? "There is not a single living being until the Day of Judgement whose doings We do not know." It goes against that verse. What does it say here? "So that perhaps they turn back from denial." Weren't the keys of the unseen in Allah's hands? Wasn't it that in that universe, until the Day of Judgement, not a single leaf without His permission would move?

Now does this word "perhaps" befit Him? "Perhaps," it says.

"So that perhaps they turn back from denial. Thus We explain the verses in detail," it says. Whereas: "so that to those who deny the verses" — "so that" — what is this? "So that" — except those among that people who become Muslim. "I know them," He says. "I give them a chance, a span of time." "In time they will come back," He says. And there He makes a distinction. He doesn't extend this to all. "So that to those who deny the verses and to everyone We explain, so that it becomes evident. So that they know well." Yes. Who was it who said it, one of them?

Someone who knows Arabic. Did you say it? What was he saying? "My wife (?)", he was saying, "it came like this, let it go like this." Whereas this verse has many meanings here, the man said. He knows Arabic. Why did they always put these? They didn't put its true meaning. The lady is a lecturer at Istanbul University's Faculty of (?), like that, Arabic teachers. Yes. She herself is Arab, not Turkish. Not Turkish. Yes.

The place where this verse is opened wrongly is this: "Perhaps they turn back from denial." The correct one is: "So that to those who deny the verses and to everyone We explain." "So that to those who deny the verses and to everyone." Yes.

Here, the whole error: verse 172 of Surah Al-A'raf — the writings of people unaware of it, who open the verses according to their own minds with superstitions. Translation writers, unaware of verse 172 of this surah, opened the verses according to their own minds, and so they attributed qualities to our Lord. Our Lord made a covenant with people. He wrote their destinies according to people's desires and wishes.

In this case our Lord knows the secrets of people's hearts. In these worlds it is programmed until the Day of Judgement. Since no created being can go outside this program, our Lord saying here "perhaps they turn back" — does it not, against our Lord's majesty (?) and against the verse "there is not a single living being until the Day of Judgement whose doings We do not know" — go against it, we said.

"For them" — the correct version of this verse is, therefore — not "for them", "therefore" — the correct version of this verse is: "so that to those who deny the verses and to everyone We explain," we had said. Yes. There are wrongly written things here.

Because, knowing who among a people would become Muslim, He used the word "so that"; "so that" is a demonstrative pronoun; it is a chance, a span of time, given to those who will turn to Islam. Yes. Here Allah Almighty doesn't include all of them. With that word "la'alla" He says "except them". The others, sir, "so that" — those outside these.

Verse 176 of Surah Al-A'raf too — we were reading the wrongly opened version. "Had We willed, We would surely have raised him through these verses. But he clung to the world and followed his desire. His case is like that of a dog. If you go at it, it pants with its tongue out. If you leave it, it pants with its tongue hanging. This is the case of the people who deny Our verses. Tell the story; perhaps they will think." Perhaps they will think. Now, Allah doesn't know who will think? "Perhaps" — that is, if they turn back from (?), I will take them, He says. "Perhaps" — they have attributed such qualities to Allah that Allah knows nothing of anything.

He created people and put them in the world; anyway, whatever you did, He'll reckon accordingly, they say. According to your state. What does He know of what you will do until the Day of Judgement (?) He sent you to the world to prove what kind of person you are. There He wrote your desire and wish for you as destiny. Then, whatever time it is, it comes. Whatever you wished, whatever your aim, He makes it appear for you at that time. That destiny calls for it. Then He makes it appear for you. By doing that act you earn reward and sin. Yes. The correct one: "Had they willed, they would surely have risen through these verses." It doesn't say "had We willed, We would surely have raised him through these verses".

Well — Allah's mercy has surpassed His wrath. Then You would guide everyone to the right path. You wouldn't even bring them into the world. He would abolish Hell too. You would put them all into Paradise. But "had they willed, they would surely have risen through these verses." Of course they would rise. Whoever believes in the verses, whoever finds peace with the verses, whoever does what Allah says, keeps away from what Allah forbids; with those He loves, Allah's people bound by His commands draw closer to Allah step by step. The person of nafs al-ammara comes into the world; with his nafs he drinks, gambles, commits adultery too, but says "I am Muslim", yet fulfils none of Allah's verses.

A sinful person, if with faith to the hereafter he goes, serves his punishment in Hell, yet still goes to Paradise; this is Allah's mercy. Again faith. La ilaha illallah Muhammadun Rasulullah — he didn't turn from it, see. He doesn't turn from this. But those who turn from this, may Allah keep us safe.

Nafs al-lawwama: he has prayed, fasted, sir, gone on Hajj. (?) Nafs al-mulhima: turned to piety. This man has become one of karamat. (?) Nafs al-mutmainna. He has attained the manifestations. Now he has attained the attribute of believer. There is no turning back for him any more. That is, up to nafs al-mulhima people can turn to kufr. But a person who rises to nafs al-mutmainna never turns to kufr again. After that there is nafs al-radiya. What is nafs al-radiya? The door of ilm al-yaqin. Allah Almighty Himself raising that person in knowledge. In verse 7 of Surah Al Imran: people whom Allah has kneaded with knowledge.

The people of whom it was said: "your scholars passing to the hereafter is like the sun going and darkness coming" — not people who learned from Ahmet and Mehmet and labelled themselves with the scholar title — the person who shows his label as scholar behind that darkness, as light, is not a scholar, they are not scholars — people raised by Allah Almighty Himself. The others too are possessors of some knowledge; we don't say they know nothing. They too have studied. As far as their minds reach, they tell people what they aspire to. Possessors of knowledge. How? Half-baked possessors of knowledge.

Not complete. Are the people Allah taught complete? They aren't complete either, but in the first meaning, the second meaning, the third meaning they are complete. But at least they don't attribute qualities to Allah. After that there is nafs al-mardiyya. This is the qutb al-a'zam. And one comes every year. After that there is the qutb al-aqtab. The qutb al-aqtab removes (?) from the religion. Who is this? Those opened wrongly like this, by Allah's verses confirming one another, he turns the wrongs into right. He removes (?) from the religion.

Now in this case people live through the states of the seven nafs.

What do we say? "Had they willed, they would surely have risen through these verses." Well, of course, if a person wills, what does he do? He keeps away from what Allah made haram, takes on Allah's commands, doesn't gossip about anyone, doesn't backbite, (?) helps people from his heart as much as he can, doesn't abandon his prayer and supplication, continues the night tahajjud prayers; if he knows the Quran, he reads at least two hundred pages of the Quran every day. Yes.

"But he clung to the world and followed his desire." How well it says it now. Man always acts by his own will. "His case is like that of a dog. If you go at it, it pants with its tongue out. If you leave it, it pants with its tongue hanging. This is the case of the people who deny Our verses. Tell the story, so that they will think." That is, except those among them, the others will think, God willing.

Well, so that those people think and find the truth.

In this verse too the wrongly opened part is "tell the story, perhaps they will think". The correct one is "tell the story, so that they will think". "Perhaps" — we didn't take it here. When we take one part of it, it is enough anyway. In this verse too the same mistake: within the error they used the word "perhaps". "We are copying the footnote of verse 174 here as it is," it says. Because the same words, the same writings; we too don't support them again with the equivalent of the same word in another verse. That is, since we opened all the errors, we need time. To limit the time, we put the other verse we wrote here.

Here, the whole error: verse 172 of Surah Al-A'raf — the writings of people unaware of it, who open the verses according to their own minds with superstitions. Here, translation writers, unaware of verse 172 of this surah, opened the verses according to their own minds, and so they attributed qualities to our Lord. Our Lord made a covenant with people. He wrote their destinies according to people's desires and wishes. In this case, since our Lord knows the secrets of people's hearts, and has programmed these worlds until the Day of Judgement. And it is impossible for any created being to go outside this program.

Our Lord saying here "perhaps they will think" — to our Lord's majesty, (?) and to the verse "there is not a single living being until the Day of Judgement whose doings we do not know" — does it fit that verse, we said. Yes.

Therefore the correct version of this verse is "tell the story, so that they will think". Because, knowing who among this people would become Muslim, He used the word "so that"; "so that" is a demonstrative pronoun. It is a chance, a span of time, given to those who will turn to Islam.

Again Surah Al-A'raf, verse 178. Always — verse 172 of Surah Al-A'raf: if they had known that verse, they wouldn't make these mistakes. That verse — the verses always confirm one another, they don't contradict. The verses don't belie one another. The verses don't fall into contradiction with one another. They all confirm one another. Allah Almighty has 6600-odd verses. These verses were all written confirming one another. "If this were a man's fabrication, in it many words that don't agree with each other would be found."

"Whomever Allah guides, he is the one who finds the right path." Aha. Look. Now Allah made a distinction among His servants. Whomever He guided, he found the right path. "And whomever He leads astray, those are the real losers." Is Allah unjust? In Surah Al-A'raf, verse 179, what does it say anyway?

"By oath, We created many of mankind and jinn for Hell," it says. The same verses. We'll come to that after this anyway. Now, is Allah unjust, good grief? That He would create man for Hell?

Whereas this world is the likeness and shadow of the hereafter. Then were the prisons here built for everyone? They were built for those who commit crimes. In the hereafter too, since people will be punished for the misdeeds and crimes they committed with their own will — did Allah, in order to punish them, create them that way? Create them for Hell? Those who deny Allah with their own will and don't take on Allah's commands, in this case, will go to their own places by their own desire and wish. Indeed the meaning of the verse is this, its true meaning. "By oath, We created Hell for many of mankind and of jinn," it says. "We created Hell for many of mankind and of jinn." Not "Hell of mankind and jinn — We created Hell for mankind and jinn", that is.

It doesn't say "We created for Hell". Good heavens. That He created mankind and jinn for Hell. That is, those who ascribe so much injustice to Allah, who show Allah as unjust this way — as if Allah burns people in Hell and (?) Allah's mercy has surpassed His wrath.

Allah sent 1% of His mercy to the world and kept 99% for Himself; in the hereafter He will treat people with His mercy. He will give the right of intercession to those He loves. Perhaps those left between Paradise and Hell, or those with few sins — someone will grieve, for example, that his mother and father are going to Hell. He has given the person the right to intercede, to his son, his daughter. Sir, he has become a wali. He has become a friend of Allah. Sir, in this case Allah Almighty will give him intercession for them. Perhaps He will take them out of Hell. He will send them to Paradise without (?) seeing Hell.

"On those people's faces there will be a stain, a sorrow," it says. He will remove that sorrow. He will remove (?).

Yes, if Allah (?) injustice, oppression to people, had said this,

look at verse 257 of Surah Al-Baqarah, what it says.

Verse 257 of Surah Al-Baqarah.

Not here. Look what it says: Allah is the friend of people. Would one who is a friend do injustice? Allah is the friend of people. "He is the friend of those who believe," it says, see. "He brings them out of the darkness into the light. As for those who deny, their friends," it says, "are taghut" — that is, Satan, two-legged humans — "they take them out of the light into darkness; these are the people of Hell, they will abide there forever," it says. Yes. Here too: "whomever Allah guides, he is the one who finds the right path" — so it was Him; Allah guided. Then why did He (?) with us, why did He give me my own will, why did He give me what I desire and wish with my will, and wrote my destiny? This verse as a whole, from the start, clearly was opened wrongly. The correct version of the verse: "Whoever asks Allah for guidance, he is the one who finds the right path; and whoever goes astray, those are the real losers.

They are the losers, they." Now this verse, with this verse, they wrote matching it. Look what it says. They wrote it wrongly. This is Surah Al-Baqarah, the 17th verse.

Read this here, my eyes can't see, the 17th verse. Read the wrong one, let me see, the red one. It doesn't read. These glasses are no good. "Their case, the hypocrites', is like one who kindles a fire on a dark night." Look now, it says. Dark night: the hypocrites lit a fire on a dark night. A kindling fire. Go on. "When the fire lit up the surroundings, Allah at once their light" — look now. What does it say here too? Look now. Same thing. "Whomever Allah guides, he is the one who finds the right path." They light a fire. He makes a fire saying "I will know You, I will recognise You". That is, he wants to come to the light.

The light is Allah's light, isn't it. Allah says no: "I created you for Hell." He puts out your light. Go on. "He leaves them in darknesses." Whereas look, read the correct one. Read the correct one, look. Read the correct one. "Their case, the hypocrites', is like a fire burning on a dark night." Look, wait now. Not "kindling". Its saying "disbelievers on a dark night" here is Allah Almighty using words in a figurative sense. On a dark night — what He calls a dark night: He sent people to the world. People are in such darkness that they can't see in front of them. "So We," He says, "sent them prophets and books." Now open verse 4 of Surah Ibrahim.

See what it says there. Open the first verse. Open the first verse of Surah Ibrahim. Yes.

Ibrahim's first verse. Why would you have a look (?) You went too far, when coming back. (?) Look, you went too far from there.

Ibrahim (?).

Read (?). Alif, lam? Leave that. Skip that. "This Quran, by their Lord's permission, people from darknesses to light" — look. By their Lord's permission from darknesses to light. We sent man. But what will this man do in the world? Now look what it says after that. From darknesses to light. "That is, to bring them out to the path of Allah, the Almighty, the Praiseworthy, We sent down to you" — ah, go on. Here — light: a burning book, which is called "kindling". Not "kindling" — not kindling, "burning". A burning light on a dark night, a light that will illuminate us, our way ahead; it tells us what to do. Those who turn their backs on it, those who turn their backs on the book Allah sent, leave themselves in darknesses.

Here, the disbelievers: do they come, do they become Muslim, do they come to what Allah says, do they recognise His Prophet, do they say (?) to Allah? The Quran they wrote, but they wrote superstitions, superstitions. Superstitions. What are we saying: this verse as a whole, from the start, was opened wrongly; the verse was wrongly opened like this: "Whomever Allah guides, he is the one who finds the right path." Look how he attributes qualities to Allah! Allah — how he makes Him discriminate among His servants! Where then is Allah's justice? If a father discriminates among his children, he too is unjust. The Prophet was asked: "Whom do they call unjust?" it says.

The Prophet says: if a father discriminates among his children, that father too is unjust, he says. So if one who discriminates among his children is unjust, if a father who discriminates is unjust, since Allah discriminates among His servants, would He not be unjust? Because the Prophet's hadith is the counterpart of verses. What is this verse? "He does not speak idly," Allah Almighty says. If it is the counterpart of a verse, how here do you accuse Allah of injustice? He makes Him discriminate among His servants. "Whom He guided found the truth. And those whose characters, sir, He made so with injustice became disbelievers." He made a distinction among people for them.

Wasn't it that in the world of lahut, "Alastu bi-Rabbikum", when He said "I am your Lord" — in Surah Al-Waqi'a, verse 7: (?) three classes, it says: "fa ashabul-maymanati ma ashabul-maymanah" — O people of the right, good tidings to you; "wa ashabul-mash'amati ma ashabul-mash'amah" — O people of the left, woe to you; "was-sabiqunas-sabiqun, ulaikal-muqarrabun, fi jannatin-na'im" — this third group, the group of the foremost. There we were separated, good grief, in the world of lahut we were separated into three classes. Then with us He made a covenant. One by one He made a covenant. He wrote our desire and wish for us as destiny.

The value He gave us, of which He said (?) His Self a mirror to His Self, giving a part of His spirit and addressing us; when sending us to the world, sending us as the caliph of the earth, sending each one as a commander — to such a person, how do you, attributing qualities to Allah, make such accusations? Astonishing.

They grew up hearing from one another, (?), with superstitions.

Those who comprehend verse 172 of Surah Al-A'raf by understanding it correctly — let's move this up like this — that in the Quran's verses many verses were opened wrongly they understand. Especially this verse. Allah gathered all (?) in this verse.

Allah will continue His religion until the Day of Judgement. Yet they distort this too. "Allah will complete His religion until the Day of Judgement." Good grief, the religion has been completed. "Innad-dina indallahil-islam." "The religion is Islam," it says. "The wet and the dry are in the Quran," it says. "With Me is a book which is preserved in the Preserved Tablet." (?), it says. So the religion has been completed. The religion will continue. Continue. These superstitions Allah Almighty will have removed from the religion until the Day of Judgement. Where? "Let them not struggle too much," He says.

He has hidden many secrets in a single verse, these. Since they couldn't open this verse, they always attributed qualities to Allah. Yes.

Those who comprehend verse 172 by understanding it correctly understand that in the Quran's verses many places were opened wrongly. Our Lord neither guides anyone nor leads anyone astray.

Do they open the verses as opposites of each other without using their minds at all? Our Lord, in verse 172 of Surah Al-A'raf, why did He make a covenant with people? Why did He, without interfering with people's desires and wishes, write their aims for them as destiny?

After Allah Almighty writes people's desires and wishes for them as destiny, He sends them to the world: "Here's the arena now," He says. If Allah had interfered with people, Allah would be given attributes and would commit injustice. For example, in the world much oppression is done to Muslims. Muslim blood is shed. Even today in Africa. Those living in misery. Those who work them as slaves. Sir, those who leave no oppression undone to them. Does Allah have no scholars at all in this world? No friends at all? He does. Well then, don't these pray? They do. Then why isn't it accepted?

Because Allah does accept the prayers those friends make. "Because there is no prayer that isn't accepted," it says, look. Since He wrote everyone's destiny in the world, He doesn't interfere with people at all. "Because you felt pity and prayed for these people," He says, "in the hereafter before you many rewards will appear." "O Allah, I didn't do these. What are these?" "You prayed for so-and-so. You prayed like this. Out of mercy — out of compassion." "And I," He says, "since it was outside their destinies," He says, "to these, the authority to live their own destinies, without interfering, We gave. To bring forth the reward of your prayer here, to you a (?)" That is, prayer is accepted, but destinies don't change.

So from here we understand that in the people who come to the world, in none of them does Allah intervene. Ha, never at all? He does. "Hodja, now you say both He doesn't and He does. I didn't understand anything from this." Look now. "We — they," He says, "lay a trap. We also lay a trap. But We are the best of those who lay traps," He says. What does this mean? When a person is about to go outside his destiny, Allah Almighty prepares a trap to put him back into his destiny. Obstacles, stones, (?) appear before them. And by what he himself does, he enters his own destiny. That's the best of traps.

Still He doesn't interfere with him. He doesn't take him outside his destiny.

Our Lord, in verse 72 of Surah Al-A'raf, why did He make a covenant with people, why, in the face of people's desires and wishes, did He write their aims for them as destiny? In this case, since people whose destinies are written earn themselves rewards and sins by the acts they do with their own will, those who open the verses as opposites of each other — without even remembering this verse too, giving meanings to these verses haphazardly, do they write the translation of the Quran? "If this were a man's fabrication, in it many words that don't agree with each other would be found," it declares. Now, since within these verses you wrote there are many words that don't agree with each other, without any shame, this verse wrongly, ascribing it to Allah, you slandered Him?

Go ahead. Have you no sense at all? You write. You wrote it yourself. The verses contradict each other.

The correct version of this verse, as we opened above: "Whoever asks Allah for guidance, he is the one who finds the right path. And whoever goes astray, those are the real losers." All people will be held accountable for what they themselves did. That's right. Allah Almighty will hold us accountable.

Allah Almighty, free of all deficient attributes, will show us what we did. If Allah had used His will over us, what would we say? "Well, You made me do this. You removed my will from me. What is my sin here?" he would say. Whereas there is no such thing. There is no such verse either. A person makes things up and writes. "Allah said so." A person truly fears Allah, doesn't he.

Let's say he didn't fear Allah. You write something; you'd be ashamed before people. He'd say: this one will find my mistake. At least, sir, among them my worth will be lost. Because they write these with egoistic feelings, with pride and arrogance. Because "I wrote the Quran". Al-A'raf Surah, verse 179 — now we've come to that verse, the verse we mentioned before: "By oath, We have created many of the jinn and mankind for Hell," it says. Go ahead. Allah Almighty swears: "By oath, let it be an oath," He says, "many of mankind and of jinn We have created for Hell," it says. Now how do we understand this? Believing people, since they haven't read it in the Quran, (?) "He created them for Hell. That is, they are for Hell," he says.

That's it. But here — that Allah discriminates among His servants, and all the people of Hell, the idolaters, all people Allah created; that Allah, discriminating among His servants, commits injustice — a person doesn't take into account. He himself is Muslim, after all. Those for Hell are the disbelievers. That's how we know it, right. Here, with this short head, we think this way. Short. But weren't we going to reflect? We won't think at all. If Allah created this this way. We are Allah's servants. And in this case Allah does no injustice. So you will say: then this was opened wrongly.

"By oath, We have created many of the jinn and mankind for Hell. They have hearts; with them they don't comprehend. They have eyes; with them they don't see. They have ears; with them they don't hear. They are like animals. Even more astray in their course. They are the truly heedless ones." These are correct. These are correct.

Sir, we write the correct one. "By oath, We created Hell for many of the jinn and mankind." You'll write here, write, write. It hasn't been seen. don't write, press a bit I'll write. Yes.

This doesn't write either. This doesn't write either. This writes wrongly too. No. Why doesn't this write this, not this, this no, it doesn't write this moment it came out, look, now it'll write there, it doesn't write no, if we go like this it won't work, here (?) comes up, it doesn't write; if we hit C, ha, here it got in, look, sir, let's hit I too is it correct here, let's come here let's delete this, now it's done, let's say (?) let it write. No, we'll write it there. "Payım", it says.

Payım. Like this. We did it like this, take it. Okay. "By oath, We — of the jinn — We created Hell for many of the jinn and mankind."

The rest is correct, no need to read; our time is running short; let's open its translation. The wrongly opened place in this verse is this: "By oath, We have created many of the jinn and mankind for Hell." The correct one: "By oath, We created Hell for many of the jinn and mankind." For example, prisons are built for criminals; not — Hell wasn't created for Ahmet, Mehmet, Hasan, Hüseyin; prisons weren't built. What does this do? It takes the person: "Did You create for Hell?" "I created you for Hell anyway," it says, that's what it says. "Since I created you for Hell, I created Hell for you too," it says.

Moreover, Hell, for many of mankind and of jinn, was created. It was created for people who commit crimes. "The wrongly opened place in this verse is that," it says. In the wrongly opened place in this verse they accused our Lord, our Lord, of injustice. Will our Lord, creating mankind and jinn for Hell and punishing them there, take pleasure? Our Lord's mercy has encompassed the universe.

Did we pass that place?

Yes. Also our Lord declares thus: "My mercy has surpassed My wrath." According to these verses, how they, fitting it to their own minds, likening it to people's egoistic feelings, our Lord — they make Him take revenge on people, they make Him leave in error the people He doesn't want, and the people He wants they make Him guide. According to their own minds, their own arbitrary views, making our Lord choose whom He wants among people, they present people as having privilege over others. Here, the many wrongly opened places in the Quran's verses — opening many places like this, just as they attribute qualities to our Lord, they turn the religion into superstitions.

Our Lord doesn't discriminate among His servants. According to each person's degree of faith in our Lord by his own will, our Lord among people judges with justice. Yes.

Surah Al-A'raf, verse 186. "Whomever Allah leads astray, there is no guide for him." They keep attributing qualities.

"And He leaves them bewildered in their transgressions," it says. The correct one: "Whoever strays from Allah's path, for him a guide they will not find. And they remain bewildered in their transgressions."

The wrongly opened place of this verse, the wrongly opened place of this verse is this: "Whomever Allah leads astray, there is no guide for him." The correct one: "Whoever strays from Allah's path, for him guidance they will not find." As we always say, our Lord leads no one astray. Aren't there those who show the way to those who stray? There are; there is amr bil-ma'ruf. (?) warn. Prophets, scholars, those who enjoin good — don't they show the way to those who stray? Was the Holy Quran not, as a light, a guidance for the worlds, to all mankind sent? Here, those unaware of the verses, those who say "we know Arabic", or those who serve other mindsets and open the verses by distorting them — when they open our Lord's verses distorting them like this, their coming into the world — according to the verse, did our Lord think each person would die without proving what kind of person he is?

Such people, having proved what kind of people they are, in the world of the hereafter, when they appear before our Lord. Surah As-Sajdah, verse 12.

Those sinners, when they bow their heads before our Lord: "Our Lord, we have seen, we have heard, now send us back to the world so that good deeds we may do; now we firmly believe" — "if only you could see the time they will say that," it says. But there is no return again, because in the verse: "Even if We sent you back not once, but several times, you would do the same thing again," it declares. The meanings of these verses and the way they are opened are in the Asr-ı Saadet Quran commentary, we said. In the commentary we wrote. In this world, since the spread of Islam, people have tampered with the Holy Quran, with the opening of the Holy Quran's verses.

But with their small minds, fully complying with all of Satan's tricks and ruses, those who attempt to distort the Quran's verses, had they used their minds a little, to this verse they would have listened. Surah At-Tawbah, verse 32: "They want to blow out Allah's light with their mouths. Yet even though the disbelievers dislike it, Allah never gives up continuing His light." Here, Allah Almighty in time raises a scholar, and the efforts of such people over centuries, with a fiasco, He brings to an end.

Let's finish our lesson by explaining verse 7 of Surah Al-Anfal. Time is coming anyway. I'm a bit unwell too. I came from Ömer. Sir, my voice is hoarse anyway. Let's do this lesson too. Let's finish. We read the verse wrongly opened in verse 7 of Surah Al-Anfal. "Remember when Allah promised you that one of the two parties, the caravan or the Quraysh army, would be yours. You wanted the weaker one, the caravan, to be yours. But Allah with His words wanted to establish the truth and, by destroying the Quraysh army, cut off the root of the disbelievers." Yes. The wrongly opened place in this verse is this: "Remember when Allah promised you that one of the two parties, the caravan or the Quraysh army, would be yours." The correct one: "Remember when Allah promised you the destruction of the Quraysh army, one of the two parties." If we pay attention in this verse, in the wrongly opened place it says this:

"Allah promised you that one of the two parties, the caravan or the Quraysh army, would be yours." "One of them." Their saying this means "one of the two armies, whichever you want, strike it and take it." That's right. One of them. Whichever you want. Whereas in the correct opening: "Remember when Allah promised you the destruction of the Quraysh army, one of the two parties." The destruction of the Quraysh army. The correct opening of this verse becomes clear from the rest of the verse. The rest of the verse is: "But Allah with His words wanted to establish the truth and, by destroying the Quraysh army, cut off the root of the disbelievers." Now here the matter is completed.

Now, when they open the verses with words that belie each other, they have turned the verses into superstitions. A person of sound mind doesn't open the verses like this. Even a person with a little knowledge realises that this verse can't be opened like this, and tries to open it properly. Because our Lord declares thus in His verse: "You wanted the weaker one, the caravan, to be yours," He declares. But our Lord wanted one of these two armies, more necessarily, to be struck, and the root of the disbelievers to be cut off. If we say a little here about how this verse is opened: the Companions say: "O Messenger of Allah, let us strike the caravan.

Let us strike Abu Sufyan's caravan. From this," they say, "let us take the spoils and get strong." The Prophet says no. "We will fight at Badr," he says. And he persuades them. They arrive at Badr first; after taking the wells and the water, they close the wells. Allah Almighty to the Prophet (peace be upon him): "Look," He says, "these five thousand angels are all," He says, "at your command." At your command. The Prophet, seeing the army of angels, says: "O Allah, here, a handful of Muslims against this army — could we cope? Will You have them slaughtered?" "This army will be crushed," he says.

Then Allah Almighty shows the angels. Five thousand angels. All ready.

He puts them at his command. There they rout the army. The Meccans. Their real leaders, the men at their head like Abu Jahl, all of them they kill. After that, the next year, they come to take revenge. Tabuk — and because they didn't listen to the Prophet's order — I said Tabuk — at Uhud, when the archers left their places, they turned the victory won into defeat. It led to the Prophet's tooth being broken. Sir, supposedly they took their revenge. After that the Prophet, with an army, takes Mecca, receives its surrender. And without war.

Yes.

One of the two parties was Abu Sufyan's caravan. The Companions, consulting among themselves, wanted to strike Abu Sufyan's caravan and get strong by taking its goods. Yet Allah Almighty wanted the root of the disbelievers of Mecca to be cut off. In this case they gave up striking Abu Sufyan's caravan. The second army our Lord promised, whose root He wanted cut off, the disbelievers' — that army, that is, the army of the Meccan polytheists — they decided to fight it. And Allah Almighty, helping Islam with the angels He promised, cutting off the disbelievers' strength, opened the way for the spread of Islam.

Yes. It's eight o'clock already. We end our lesson here. Stay well. Is there something — there's a question, I think, it seems so to me. No, no question. Alright, stay well. Be entrusted to Allah. Lillahi Ta'ala, Al-Fatiha. Amin O Lord