Talk of 13 May 2023

Yes, the current picture has come through.

Pardon?

Yes.

Ömer Sefa, and also, Hodja, while making up missed prayers, every prayer time... we talked about that. There are no questions, sir, still no questions. Huh? Still no questions, sir. None. We left off at the footnote of verse 22 of Surah Al-Anfal, Surah Al-Anfal. Surah At-Tawbah 15. we left off at that verse, sir, in that night's lesson. Yes, we left off at Surah At-Tawbah 15. Yes, sir. All right, let us open this part then.

Surah At-Tawbah verse 15 Al-A'raf Surah

We are past Al-Anfal, aren't we? Yes, sir.

Surah At-Tawbah 19. We will go one back from here. 18. Surah At-Tawbah, we left off at verse 15. Yes. Surah At-Tawbah, verse 15. We are reading the wrongly explained verse. "and removes the anger from the hearts of the believers. Allah accepts the repentance of whom He wills. Allah is All-Knowing, All-Wise." Whatever anyone asks of Allah, Allah accepts their wish and does not turn it away. Willing belongs to people.

"And He removes anger from the hearts of the believers; Allah accepts the repentance of the one who wills it." Of the one who wills. Otherwise, the one who goes to Allah's door, opens his arms, raises his hands and asks Allah for forgiveness, sir: He does not drive a person away from His door. Because there is no other god besides Him, that a person could turn to the other one for help. Why? A person has a need to bow to someone, or obey, or to stand by someone, to set someone over himself; that is his cause. By creation, man is created in helplessness, in helplessness. Man is so helpless he cannot meet his own needs.

All the needs, all the substances with which people can meet their own needs, Allah created. You meet your own needs from what He created. In this respect, if Allah Almighty excluded a person, it would contradict His attribute al-Hayy. The attribute al-Hayy of Allah Almighty: He who gives life to all He created and has no need of anything He created. In this case, if a person asks Allah for forgiveness and Allah drives him away from His door, it would contradict Allah's verses, what Allah Almighty said. For this reason, people who cannot grasp these subtleties have in this way always ascribed flaws to Allah Almighty.

The wrongly explained part here is this: "Allah accepts the repentance of whom He wills." The correct one is: "Allah accepts the repentance of those who will it." In many wrongly explained verses our Lord's willing keeps coming up. Yet our Lord's willing is not over people.

In the previous verses we explained that our Lord's willing is not over people. But since some people have not read the Quran from the beginning and do not know from the previous verses that our Lord's willing is not over people, we recommend that, of Surah Al-A'raf, verse 172, they read the footnote. Read this part, we say.

Here in this book, Surah Al-A'raf, verse 172 is explained over 4–5 pages.

Surah At-Tawbah, verse 17: "Those who associate partners with Allah, while bearing witness themselves to their own disbelief, have no authority to maintain the mosques of Allah," it says. "All their deeds have come to nothing, and they will remain in the Fire forever," it says. Here a single word ascribes a flaw to Allah Almighty, look. What does it say: "while bearing witness themselves to their own disbelief, they have no authority to maintain the mosques of Allah," that is, the idolaters or the disbelievers: those who, after witnessing their own disbelief, repent and enter Islam would also have no right to maintain the mosques.

That's how I understand it. Let me look once more. "While bearing witness themselves to their own disbelief, the disbelievers, for example, have no authority to maintain the mosques of Allah."

Allah Almighty does not give this chance to those who are disbelievers. Maybe I have become a Muslim. Yet look, what does it say here now?

"While bearing witness themselves to their own disbelief, they are not going to maintain the mosques of Allah." In that state they are not going to maintain them.

Whereas "they have no authority to"... If you definitely (?), you are a disbeliever, it says.

Yes. A question came in here. Let us read this part, then that. The wrongly explained part here is this: "They have no authority to maintain the mosques of Allah." The correct one is: "They are not going to maintain the mosques of Allah." La gaybi illallah: Allah knows the unseen. People, within their lifetimes, live out their destinies; since we too cannot know how we will live within our destinies in the future, explaining the verse according to the people living at that moment is wrong. If among them there are people who turn to Islam, then there would be a deficiency in our Lord's word, and, God forbid, a flaw would be ascribed to our Lord.

Our Lord did not create people free of error. That is what He says. Not me. This is the verse: "We (?) you free of error (?), servants who commit errors We would create." What is this? We will turn back to our Lord. We will know our helplessness. We will ask Him for forgiveness. And Allah Almighty will forgive us for our errors, for our helplessness. He had created us anyway so that His essence would be known. And because we know there is no other god besides Allah, we turned to Allah. Because we will show our need to Him, because we meet our needs from Him, we had to turn to Allah.

Our Lord did not create people free of error. When people commit errors and repent to our Lord, since our Lord keeps the doors of repentance open, He accepts people's repentance until the soul reaches the throat. Here too, people who continue in disbelief are not going to maintain Allah's mosques. Otherwise, when they turn to Islam, they also do good deeds and maintain the mosques too.

There is a question. We will answer the question here. Let's enlarge the text here a bit. Let's enlarge the text a bit. Yes.

Let me enlarge this once more.

Let me just (?) this from here. Bring this directly over here. Yes. There is a very long text here, the guest says. "What I really wanted to ask was this, Hodja. Regarding President Erdoğan, in 1990, they talk about an event that took place in Mecca.

At a time when Erbakan Hodja and Erdoğan had gone for the Hajj, while they were visiting a saintly person in Mecca, that scholar, for Erdoğan..." The text changed. Did something else come? Sir, it starts from above. It starts further up, sir. It starts further up. Does it start from here? It starts from here. While a text is being read, please do not keep writing to the end. Because that text runs up. The texts below come in. The text being read disappears.

Whoever writes to a site here should move it down so that the text is not lost. The text disappears. It is not the kids' fault. They are writing. They go on like this.

Yes, let us read the texts.

Here there is another text. Here? "I had a question about Tayyip Erdoğan. They say whatever there is, wet and dry, is in the Quran. Starting from this, the Lord of the worlds, Allah... in Surah Ibrahim, which is the 14th surah, verse 24, in the expression elem tera keyfe, the letters tere keye they interpret as Türkiye, and Türkiye, and the word tayyibeten, which occurs twice, they interpret as the name Tayyip."

Sir, where is it? Where did we go? "...the word Tayyip occurring twice in the letters, they interpret as the name Tayyip. Since the verses in the Quran have from one to seventy different meanings, you had even mentioned more than seventy." The Prophet would receive seventy meanings a day. There is even more than that.

"The verse occurs in the Quran as fourteen and twenty-four. What does this mean? The verse occurs in the Quran as the fourteenth verse. That is, it symbolizes the Hijri year 1424. And its Gregorian equivalent is 2003. The interesting part is that Erdoğan was elected deputy on 9 March 2003, and on 14 March 2003, that is 10 Muharram 1424, he formed the government. So 10 Muharram, through Tayyip Erdoğan, became for our Turkish state a new beginning and a means of salvation. That the 14th surah, verse 24 points to 2003, and that the words Türkiye and Tayyip occur: is it a coincidence?" Now let us shed a little light on this.

Some events can be put down to coincidence. Some events are coincidence. Words are stuck onto it.

To prove that it is necessarily so in the Quran, it has to be confirmed by other verses. It has to be confirmed by other verses too. But if you ask me what my opinion is, I am with you. Exactly. Because Allah Almighty sends a savior every century. I had said this.

Three of us were taken, in the spiritual realm, three people. As I was rising, from behind I hear a voice: those two people fell. I turned, I do not see who said it, I only address the voice. I said, what does falling mean? They were content with where they were, and one of them, I say, Allah knows best, is Tayyip, look, one of them. Because in some of his states I see that Allah Almighty is behind him, I see what he is, I see this. I even said this in one lesson: when the Children of Israel were captive in the desert of Tih, Allah Almighty sent Talut to them as commander. Some brainless ones among them said: we are wealthy people here, while Talut has nothing; how can he be our commander?

And Moses said to them: Allah chose him as commander because He saw him as stronger than you, he said. And so when Talut killed Calut, with their young men, those held captive in the desert of Tih, the Israelites, the Children of Israel, he brought them out of there.

In Türkiye before 2003 there was a mandate government, a junta state. In chaos, the state was not a state. It was a parallel state. Parallel state. People appear free and hold elections, but who would head the state was bargained over from outside. Then a coup, and those people would come to power.

Your vote was of no use at all. Showy elections. They tried to do the same thing in 2016, on 15 July, too. But our Lord did not leave alone the commander He sends every 100 years either; before their eyes the flying, sir, plane, the jet terrorists did not see it either, and he came and landed at Atatürk Airport, and it was 2 o'clock at night. We gave the good news, we said: this is a gift to the Turkish nation. Hodja Efendi, there are 249 martyrs, so many wounded; how is this a gift? You cannot grasp some of these words. A gift: a parallel state you could not clean up in 15 years, in 20 years, it cleaned up in one night. Its traces still remain; for 15 years, for 5–6 years its traces are still inside. What is this if not a gift?

Otherwise you could not have carried this state. In 2003, when they took over the state, Tayyip, the AK Party, I said something like this: he took over such a state, a spider's web, I said; wherever he grabs it, it comes off in his hand. May Allah help him, I said. Right? Something I said, I always say it. Yes. Now comes his second question. "In Surah Saba, the 34th surah, verse 15, Beldetün tayyibetün..." Tayyibet is beautiful; for example in Arabic, tayyib means good, beautiful. It means "what a beautiful town." It means "what a beautiful town." What a beautiful? Beldet. Tayyibet. The town is beautiful. Indeed, tayyib means beautiful.

"Sir, the expression tayyiben beldetün, a beautiful town, occurs. The abjad value of these words is 857. The abjad value is 857. And it is the Hijri year in which Istanbul was conquered. At the same time, surah 34, verse 15: the verse is 34-15. And with the digits that make up 1453 digit for digit it is identical. And that is the Gregorian year of Istanbul's conquest.

That the surah is named Saba, symbolizing Istanbul, and at the same time that it occurs as the 34th surah: the two gardens and a beautiful town it mentions, is that a sign pointing to Istanbul? The two gardens, the two gardens occurring in the thirty-fourth place, and the beautiful town it mentions, is that a sign pointing to Istanbul? If so, starting from this, that Erdoğan in 1994 was elected mayor of Istanbul at the age of forty, and in 2020 reopened Hagia Sophia for worship, is that not a sign that he is a Mahdi of politics?" He says, Master.

He is not the Mahdi. The Mahdi is separate. I will explain the Mahdi to you. I have explained the Mahdi. Here, according to some abjad (?), the law of abjad, I do not know it. It was given to me once. I lost it. That is, it was erased from me.

If you work with abjad, you will be badly mistaken. You will be mistaken. And you leave Allah's verses and fall into its things; you run after such events. Whereas we are commanded to reform our nafs with the meaning of the verses and to bind ourselves through our becoming (?) a human being, through our state of faith in Allah, so the verses command. The other is a secret. Sometimes you find those secrets by chance. And sometimes you are mistaken like this. First of all, you did not recognize the Mahdi. Let me explain the Mahdi to you, then let us continue. That is best. Now, who is the Mahdi? The Mahdi will appear at a time when weapons do not fire.

What does this "time when weapons do not fire" mean? When the sun's (?) and rays erase the (?) in the northern (?), your satellite or your missile will not work. The Mahdi will appear at that time. That is why Allah Almighty says: keep horses. Now, the verses must be found not by abjad but by confirming verses with verses; they must be known. Allah Almighty says this in a verse. If we know the verses, there is no permission for abjad. Abjad misleads you. With satanic feelings it also drags you into some disasters. It leads to rebellion, to denial. So you judge by the verses.

Allah Almighty says this in His verse: "We give you life twice and cause you to die twice," He says. Our first life is in the world. Our first death is in the world. Our second life is in the hereafter. "When you come into My presence with a driver." Now look. With a driver. That is, He addresses the body. Who is the driver? Our soul is the driver of the body. "When you come into My presence with a driver, We will silence your mouths." Whose? The body's. "We will bind your feet, make your arms speak," He says. Then the soul says: why do you speak against me? You know, He says "when the souls are paired"; some (?) "when they come face to face," He says.

Whereas the soul is identical to the body. Its appearance. The body is the same appearance as the soul. Three quarters of the body is water. Three quarters. Water takes the color and shape of its container. That is why the body has taken exactly the shape of our soul. "When the souls are paired," He says. When they come face to face. Then it says: why do you speak against me? And the body says: the one who makes me speak is Allah. After the testimony ends, the body turns to the soul and says: you are being returned to the One who first created, and there the body dies a second time. "We gave you life twice, We cause you to die twice." In the verse after it He says this: "You will not taste any death but the first death." Look, this time He says it to the soul, to the soul.

This time He addresses the soul. "You will not taste any death but the first death." That is, the second death is with body and soul apart: by the soul separating from the body, the body's death. Now, since Allah Almighty says "I give you life twice, I cause you to die twice," the Prophet (peace be upon him) once came to life in the world, once tasted death, and is alive. Alive. "I have made you alive," Allah Almighty says. I am not saying it. Allah says it to me. "I have made you alive," He says. Well, in one verse He says this: "In the hereafter there is no idle talk," He says. No idle talk. That is, when you enter Paradise you cannot say "selamün aleyküm." Why? Saying "selamün aleyküm" means "may Allah's mercy be upon you." You have already entered Paradise.

Allah's mercy is upon you. As that high society says "selam" in the world today, as if sure that it will come, in the hereafter you say "selam" to one another. That is, you are now safe here. In the sense: you are under Allah's mercy. Moreover, Surah Al-Fath, look, which verse, give me Surah Al-Fath. Al-Fath We will look at the surah now. Surah Al-Fath, 514, 512, verse 2, look what it says now. Here we prove the Mahdi with verses, who the Mahdi is. That's why sometimes you get into coincidence, and you may even go into kufr. That's why I do not advise you to chase after the law of abjad. If I were to go after it, I would have gone.

Because it was given to me and I used to do that calculation. I said, let me calculate the Day of Judgment too; it left me. Because there is a verse about the Day of Judgment, so they took it. "Knowledge of it is only with Allah," it says. It went from there. Now: "so that Allah forgives your past and future sins." Whom does He say this to? He says it to the Prophet. What does He say? "So that Allah forgives your past", that is, even if there was a slip in the past, "past and future sins. And completes His blessing upon you and guides you to a straight path." If future sins too are forgiven, then, since we will be resurrected in the hereafter and our bodies will be called to account, would Allah Almighty resurrect the body of the Prophet (peace be upon him) in the hereafter and call it to account against himself?

He would not. Because then it goes out of, that is, out of the word of Allah's friend, of the straight path. Well, he tasted death once; what will happen? He will enter that same body, the body lying in the Rawdah. Just as He made the man die for a hundred years, the donkey's bones, the food stays fresh, and when the man got up the city had been rebuilt; the Companions of the Cave are still lying there; they too will die and be resurrected. Jesus is still alive; he too will die and be resurrected in the hereafter. The Prophet too, from that time until now, for 1444 years, that is from his death, his passing, until now, and not until the Day of Judgment, but before the Day of Judgment, 80 years before it, he will rise.

He will enter the same body. For 40 years, with Jesus, the rule will last. Jesus will become, to the Prophet (peace be upon him) under the title of Mahdi, part of his community. The community will enter Islam. With the religion of Islam. Jesus (peace be upon him). In this case, the Prophet, a second time, with Jesus, after reigning, wolf and lamb will graze side by side. After reigning forty years, he will taste death a second time in the world. That is the Mahdi. He will be resurrected twice, die twice. Otherwise the Mahdi would come once. He died here; where was he resurrected again? He said he will die there again.

He will rise again and be resurrected. That is the taking of the title Mahdi. The Prophet has many names. He has 90-some names. One of these names is Mahdi. One of his names. And, being resurrected in this world, again with the title Mahdi. Because Allah Almighty says "Hatemen Nebiyyin." He has brought the prophets to an end. Since no prophet will come again, the same person, with the same title of prophethood, with the name Mahdi, will come in the religion of Islam. Here now Ahmet became Mahdi, Mehmet became Mahdi. Another became Mahdi, so-and-so became Mahdi. From what do you prove it, sir? With numbers, made-up words?

Yes. If, according to the law of abjad, according to reason, you combine the numbers of some verses with each other, sir, and derive (?) in this way, you will derive the number 1453 as (?) from many verses too. In Surah Al Imran, take the first verse with the fourth verse; in Surah Al-Baqarah, with the 2nd verse, the 3rd verse became. It became verse 1405. 1453. Yes.

"Is that not a sign that he is the Mahdi?" he says, Master. No. Here we told you who the Mahdi will be. "Bediüzzaman, regarding Mahdiship, while speaking of the Mahdis in the realm of politics, the realm of religious affairs, the realm of sultanate and the realm of jihad, Surah At-Tawbah 32, in the verse, Nûrallâhi Nûrallâhi bi efvâhihim ve ye'bâllâhu illâ en yütimme Nûrallâhi, in this expression, that the abjad is 3024 1324, and that if the lams and mims with shadda are counted twice each, a century after this the persons who will dispel the darkness may be the students of the Mahdi, he emphasized, and this in the year 1424, that is, Gregorian 2023, to this, sir..." Look, let me tell you this.

Said Nursi is (?) a good person. But in his time he was an English spy. You probably know this too. Then he repented and became a Muslim.

When these, in their own language, Arabic, turned to the Quran, when they turned to religion, they took him as their sheikh. Even if, sir, they had some spiritual states, these are neither the qutb nor the imam of the time.

If these had been the imam of the time... now I will show you a truth.

Since the time of the Prophet (peace be upon him), many imams have come. Did they come? They did. How many imams? They count 12 imams. Of these 12 imams, in their books, any deviation could you see? A change, could you see a change from his community, his students? But deviation came out of Said Nursi's students. Who is this? The FETÖ follower.

And these are not slightly but very wrong. People who judge by incomplete explanations of the verses.

If Said Nursi were a true scholar, by such wrongly explained verses in the Quran he would not judge.

So, when we ask what this number of Said Nursi in this verse, this points to, what this in this number points to, I advise you this. Listen to my words. Do not waste your time on such matters. The Prophet says: I seek refuge in You from knowledge without benefit. The Prophet (peace be upon him) says it. I seek refuge in You from knowledge without benefit. Leave this abjad meaning; if you were to solve this abjad, you would solve all the secret of the Quran; it is not possible for you to solve it. Look, how do you find the diameter of a circle? How do you find its diameter? The radius you (?), you multiply by 3.14, by pi; the circle's diameter (?) comes out. This is fixed. And if you say, of abjad, find it from its edge, its shore, its corner, then like this, half-baked, in many things you get stuck.

From knowledge without benefit no benefit comes to you. My advice to you: leave such abjad and the like; let us learn the meanings of the verses. Let us rise in Allah's knowledge by reforming our nafs. Let us be believers. Let us rise above being Muslim. Let us be believers. Let us become aware of the manifestations. Let us be kneaded with Allah's knowledge. Let us rise to the nafs radiyah. Yes. Look, we lost a lot of time here for nothing.

I am not reading the rest anymore.

I will read the end. I will read the end of your text. "May Allah be pleased with you in advance. The question became long. Please forgive me." My right, in this world, is forgiven even to whoever is my enemy. Look. Because he is Allah's servant; we too are a servant. We are Allah's servants. Let it be forgiven even to the one who is our enemy.

But whoever has a right on me, let him come and take it from me. I always say so. Whoever has even an atom's worth of right on me, let him come and take it. And I am willing to give it. That is why we do not occupy ourselves with such abjad and the like. We (?) the nafs. Do not waste your time occupying yourself with such things. Be kneaded with Allah's knowledge. How beautifully Allah Almighty says it in Surah Al Imran, verse 7. "Ve'r-râsihû," He says. Ve'r-râsihû means being kneaded with Allah's knowledge. What is this? With the nafs mutmainnah, then rising to the nafs radiyah. Yes. If you can rise to the nafs mardiyyah, perhaps that too is a qutb who comes once in a hundred years.

Qutb al-azam. If it is in your destiny, you become the qutb al-azam. Yes.

We (?) our question here. From now on, let no one write to me here with this law of abjad. Because it is wasted time. All of it is (?). Some things, sir, are nothing but a waste of time. Ask me: Hodja, what is the meaning of this verse? We understood this verse like this, but does it not contradict that verse? Ask me like this. Or: Hodja, you explained this verse like this. Yes. In this verse it says this. How do you reconcile the contradiction between the two? Tell me. Fine. Let us explain these. But do not occupy yourselves with abjad and the like.

We have come to Surah At-Tawbah, verse 18. Look, half an hour has passed. What a pity, a shame. What did you understand? Nothing. Yes. Let us not waste our time. Our ancestors say time is cash. Time is money. Money. Time is money. Time is very precious. Because a thousand years of this world are like one day of the hereafter. From here it counts seconds. Life: like this, the seconds, the hours passing on the screen, you cannot see; it passes. Within time He created time. Allah Almighty has appointed us a lifespan here in a way that stops time. That is why we will use this life well. We will use it for good.

We are reading the wrongly explained Surah At-Tawbah, verse 18. "The mosques of Allah are maintained only by those who believe in Allah and the Last Day, establish the prayer properly, give zakat and fear none but Allah. It is they who are expected to be among the rightly guided," it says.

Now here, according to Turkish, that is, our own language, they explained it with words completely contradicting each other. Now I will read that part to you.

What does it say? "The mosques of Allah only", that is, Allah's mosques, His masjids, only, it says, such distinguished people, it says, maintain them. Who are these? Look what it says. Isn't that how it is understood? "The mosques of Allah are maintained only by those who believe in Allah and the Last Day, establish the prayer properly, give zakat and fear none but Allah." What is this? Doesn't it mean these are valuable, good people in Allah's sight? They maintain them. "It is they who are expected to be among the rightly guided," it says. It both praises them and says "it is hoped" that these are like this.

It disparages its own word that it said. Whereas here, after saying all that, it will say this:

"are maintained by those who fear none but Allah. Ta ki, it is they who are the rightly guided." Well, are there none among them whose deeds are bad? There are. Do they rebel later? They do. But "ta ki," it says, in their deeds too, these are the rightly guided. Here the word lalla occurs. Yes. That's how it is. The wrongly explained part of the verse is this: "It is they who are expected to be among the rightly guided." The correct one is: "Ta ki, it is they who are the rightly guided." They have always explained the verses by ascribing flaws to Allah Almighty. Our Lord does not use the word "it is hoped that."

Because the word "it is hoped" contradicts the word la gaybi illallah. Allah knows the unseen. There is not a single living being to come until the Day of Judgment of which Allah Almighty does not know what it will do. It contradicts this verse. It contradicts the verse "We know the secrets of your hearts."

Yes. Allah speaks His word accordingly. It does not mean, as we speak, "I wanted to say this, I mean." He says it once and shows you the straight path. Then within that straight path He opens meaning upon meaning.

Because "there is not a single being to come until the Day of Judgment whose doings We do not know": according to that verse, this wrongly explained verse contradicts it. None of the verses belies another. Here, by making our Lord use the word "it is hoped that," as if of people's future He had no knowledge, they put Him in such a state, which the verse I mentioned above also contradicts. Here the word "ta ki" must be used. "Ta ki" is a demonstrative pronoun. Since our Lord knows that within a people they will become Muslim, by saying "it is they," pointing out the persons, He declares: these are the ones who attain salvation.

Yes.

Surah At-Tawbah, verse 19. "O polytheists! Do you consider giving water to pilgrims and repairing the Sacred Mosque equal to the faith of those who believe in Allah and the Last Day and strive in the way of Allah? Yet they are not equal in Allah's sight. Allah does not guide the wrongdoing people." It says all of it, says it. And at the end Allah says: He does not guide the wrongdoing people. Now here there are many meanings, but let me tell you briefly. One: although He gave our will into our own hands, and with our own desire and wish we have our own destiny written by ourselves, in no way interfering with our own will, and although, saying the will is two, universal will and partial will, with our will we have programmed ourselves, now what does it say here?

A second situation: when it says Allah does not guide the wrongdoing people, in this case Allah Almighty removes man's own will from him. He gives the will Himself: you will use it yourself. You will program yourself. Now here He removes the will. "The wrongdoing people will not be guided," it says.

"He does not guide the wrongdoing people," it says. Then, if a person does a little wrong, it means Allah Almighty immediately writes him down as destined for Hell.

Yet Allah says He takes people out of darkness and brings them into light. I am not saying it. Allah says it. In Surah Al-Baqarah, verse 257. "Allah is your protector," He says. He takes out of darkness and brings into light. And the taghut, He says, takes from light and leads to darkness. In Surah Ibrahim, verse 4... 2, He says the same. People were in darkness. We sent them prophets and books. We lit up the way before them, He says. Now here, when it says Allah does not guide, He discriminated among His servants. And He closed the door of repentance here. If the person, seeing the truth, sir, were to repent, He closed the door of repentance. What did He do? One, He removed the will from man and used it Himself.

Two, He closed the door of repentance. Third, when it says He does not guide in something, He says: I created people free of error. Free of error. If you erred, you erred. I do not err toward you. You are of the wrongdoers. You, sir, here again He Himself (?) that He created you flawed. That is, these words contradict many verses. That is why, Allah protect us, anyone who comes along saying "I know Arabic" cannot explain the verses.

"O polytheists, do you consider giving water to pilgrims and repairing the Sacred Mosque equal to the faith of those who believe in Allah and the Last Day and strive in the way of Allah? Yet they are not equal in Allah's sight. Communities that persist in their wrongdoing cannot attain Allah's guidance." This is the meaning of the verse.

Yes. Are there none within wrongdoing communities who attain guidance? Plenty, we have said. In this case, is a flaw not ascribed to our Lord? As we said, the verses have been explained incompletely and wrongly.

Because of their wrong explanations, the Quran's verses have been explained contradictorily. When explaining the verses, Surah Al-A'raf, verse 172, because they could not grasp that verse, they explained them wrongly. Those unaware of people's covenant with Allah Almighty judged people by their state at that moment. Yet people who, after the state they are in, realize that their path is wrong, attain guidance when they repent and enter the religion of Islam.

The root of the wrong explanations of verses: Surah Al-A'raf, verse 172; they explained wrongly because they did not know what that verse means. Our Lord's doors of repentance are open. Those outside the religion of Islam, if they die in their state without repenting, go to the hereafter without faith, without being guided. But until the soul reaches the throat, the door of repentance is open. If they repent, they go to the hereafter as Muslims. Well, do they go to Paradise? Ah, by His attribute of justice. Eleysallâhu bi ahkemi'l-hâkimîn: the Judge of judges, after they give account at the Great Court, they serve their punishment in Hell if guilty, and still go to Paradise.

Yes, at least they do not stay in Hell forever as disbelievers.

So that falsehood may be removed from the religion of Islam, our Lord, falsehood's root, in Surah Al-A'raf, verse 172, has gathered. When this verse is grasped, many branches of falsehood end with this verse. In this case, those who know this verse and are hostile to Islam described this verse like this and tried to cast falsehood upon the religion of Islam: "This verse speaks about destiny. If you try to explain this verse, you fall into fatalism. Go a little further, you become a Mu'tazili and leave the religion," saying this, they closed off the meaning of the verse. So in this case, those who learned without knowing this verse's meaning, when explaining the Quran's verses, explained them by making the verses contradict each other and ascribing flaws to our Lord.

What is destiny?

Who speaks about destiny?

As much as you can look at the sun, that much you speak. Since you cannot look at the sun, you cannot speak about destiny. That is, you speak a little. What is destiny? No one can speak about one second ahead in destiny. Destiny is the event that tells the past, the past time of a lived event, that the one living it lived in that state. For example, I spoke here now. They filmed me on video.

What lies ahead was not filmed. You cannot speak about that. But you speak about the past. That was my destiny. I say: I have spoken these things. From my destiny. That is destiny. You speak of the past. You cannot say anything about the future. What is destiny? First we must know destiny. Destiny is: whatever people asked of our Lord in their covenant (?) with our Lord, our Lord giving people their requests in full. Also, it is an event between the person who made the covenant and our Lord. It is our Lord giving that person characters so as to live out his desire. In this case, the only one aware of people's destinies is our Lord.

In life, what will befall people in response to their desires and wishes, our Lord knows. We live unaware of what we will be a moment later. The times we live are our living out our destiny. The events we live are our living out our destiny. But in the future, a moment later, what will befall us, how we will live, we cannot know. This is not speaking about destiny. Ah, this verse 172, in this way, they closed off, calling it fatalist, the scoundrels. Yes.

Surah At-Tawbah, verse 24. We are reading the wrong one. "Say: if your fathers, your sons, your brothers, your spouses, your relatives, the wealth you have earned, the trade whose decline you fear, the dwellings you are pleased with are dearer to you than Allah, His Messenger and striving in the way of Allah, then wait until Allah brings His command," it says. Pay attention to this verse; we are living this verse right now; this verse is coming to pass. Yes, I read it once more. Look: "Say: if your fathers, your sons, your brothers, your spouses, your relatives, the wealth you have earned, the trade whose decline you fear, the dwellings you are pleased with are dearer to you than Allah, His Messenger and striving in the way of Allah, then wait until Allah brings His command." When it says "Allah does not guide the defiantly disobedient people," they explained this part wrongly.

But let me explain this to you up to here.

All these things Allah Almighty listed seemed pleasing to us.

Your fathers, your sons, your brothers, your spouses, your relatives, the wealth you earned, the trade whose decline you fear, the dwellings you are pleased with feel dearer to you than Allah's Messenger and striving in the way of Allah.

We were carried away by pride and arrogance. We fixed our eyes on the world. We turned our backs on Allah. We never once opened the Quran to read what it says. We lost our mosques. We lost the prayer.

Worse, we stripped stark naked.

We came to recognize neither Allah nor the Book.

"Wait until Allah brings His command," it says. We waited. Eleven of our cities were ruined. We waited. Volcanoes erupted. We waited. Rains flowed away like floods. They drowned everything.

What more will Allah do? When will you straighten up? When will you turn to the truth? When will you say "Allah"? You will stand by your Creator. You will carry out His command. You will fear Him. Is it worth it for this world of a few seconds? Trampling on Allah's commands, uncovering private parts, a man displaying his wife, stripping her stark naked and taking pride in it.

Yes. There is the verse. I am not saying this. Our Lord says it.

People who persist in this state cannot attain Allah's guidance.

How they will end up is also not certain.

Yes.

The same wrong understanding they made in verse 19 of this surah they also make in this verse. In the same way, (?) the verses, because of their wrong (?), we too put the footnote of verse 19 here exactly, as a repetition. The only word that changes in this verse: instead of "those who persist in wrongdoing", "those who persist in defiant disobedience."

Now, in this case, here again the same text came. We asked kindly. We said: do not occupy yourselves with these abjads. Do not write this to us either. Time is passing, we said. But they brought and put the same words here again. Let's see, did I explain it wrongly? Yes.

The same (?). Exactly, isn't it? Yes. All right.

Yes. Are there none within the defiantly disobedient communities who attain guidance? Plenty. In this case, is a flaw not ascribed to our Lord? As we said, because of incomplete and wrong explanations, the Quran's verses have been explained contradictorily. There are many purposes behind this, behind explaining it this way.

One: people hostile to Islam.

Those who know Islam is the truth and yet are hostile to Allah and His Messenger out of sheer enmity, as in the verse aduvvallahi ve aduvvekum.

Also: people who belong to other religions, that is, belong to made-up religions and seek the truth: when they read Islam, the Quran, since they encounter superstitions here too, saying "this is a made-up religion too," so that they would not leave their own religion, would not turn from their superstitious religion, the efforts they made. What else? Also: the ones who will be punished most in Hell, people who betray Allah and His Messenger, their betrayal. Yes. Within the defiantly disobedient communities are there none who attain guidance? Plenty. In this case, is a flaw not ascribed to our Lord?

As we said, because of incomplete and wrong explanations, the Quran's verses have been explained contradictorily. When explaining verses, since they did not know the meanings of some verses, they explained them wrongly. Those unaware of people's covenant with Allah Almighty judged people by their state at that moment. Yet people who, after the state they are in, realize that their path is wrong attain guidance when they repent and enter the religion of Islam. Because Allah Almighty did not create man free of error. Man errs. In this case, when he repents, it fits Allah Almighty's purpose of creation. Why did I create you deficient?

So that you would know Me when you understand your error. All right, My servant. I have forgiven you, He says. But do not (?) it again. If you have formed a habit in this, until you break that habit, if you say "I regret" each time you do it, Allah knows that you are struggling with yourself over that habit of yours. (?) it. Until you break it. Because you have made a covenant: I will break it. Say, for example, an alcoholic. (?), he said. This is haram, he said. (?), he took one or two (?) more. "But where did you get it?" he said. "Sheikh, I followed you," he said. He is struggling with himself.

Five, six... five days later, or one or two months later, he drank again. Sir, again in regret, in this way, as time stretched, he broke away from it for good. May Allah grant him well-being.

Allah knows the secrets of hearts. Allah knows people's intentions. He has tied deeds to intentions. Yes.

As we always say, the root of the wrong explanation of verses: of Surah Al-A'raf, verse 72, it comes about from the wrong explanation of that verse. Our Lord's doors of repentance are open. Those outside the religion of Islam, if they die in their state without repenting, to the hereafter go without faith, without being guided. But until the soul reaches the throat, the door of repentance is open. If they repent, they go to the hereafter as Muslims.

Let us open one last verse. Let us close our lesson.

This is Surah At-Tawbah, verse 25. Much is wrongly explained in this Surah At-Tawbah. A lot. "By Allah, Allah helped you in many places, on battlefields, and in the Battle of Hunayn. Remember when your great number had made you pleased with yourselves, but it could not save you from defeat." And in the Battle of Hunayn the Muslims were many, the other side of course few; they trusted themselves; people who always trusted Allah trusted themselves. And Allah Almighty said: if it makes you forget the help I have given you; that (?) many (?). Yes, from defeat it could not save you. "The earth, despite all its vastness, had become narrow for you; in the end you turned back in rout." Here let us read the correct one of this part; we will explain the wrong one afterwards: "By Allah, Allah gave you help in many places. And on the day of Hunayn your great number made you pleased with yourselves, but it could not save you from defeat. The earth, despite all its vastness, had become narrow for you; in the end you turned back." The wrongly explained part here is this: "By Allah, Allah helped you in many places, on battlefields and in the Battle of Hunayn," it says.

Whereas "Remember when your great number made you pleased with yourselves, but it could not save you from defeat." Now here He both helped and let them be defeated.

The correct one is: "By Allah, Allah gave you help in many places." "Helped" is one thing. "Gave help" is another. He gave help in many places. But here He did not help. Now look what it says: "You had become pleased with yourselves," it says. You can probably understand the meaning there. Sir, correctly: "By Allah, Allah gave you help in many places. And on the day of Hunayn your great number made you pleased with yourselves, but you could not save yourselves from defeat." How straightforward Allah Almighty's word is here. If we pay attention to the wrongly explained part in this verse, it says, it says this: "He had helped you in the Battle of Hunayn.

Had helped. Remember when your great number made you pleased with yourselves, but it could not save you from defeat." That is, even Allah Almighty's help had been of no use. It makes Allah Almighty helpless here.

Look at the meaning here.

Whereas the correct one: "Allah gave you help in many places. And on the day of Hunayn your great number made you pleased with yourselves. But you could not save yourselves from defeat." That is, where you should have asked Allah for help, you, with your own strength, the enemy before you took lightly. Your great number and your self-conceit, at Hunayn, did not keep you from being defeated in the battle.

Between the explanations here there is this difference. In the wrong one, our Lord helped the noble Companions in the Battle of Hunayn too, but before the noble Companions' great number and pride, even our Lord's help was of no use.

It was not, and they retreated. The correct one is: in the Battle of Hunayn, before the noble Companions' great number and their self-conceit, they forgot to ask our Lord for help. In this case, before the noble Companions' great number and self-conceit, their great number did not benefit them, and they lost the battle. Yes. We are ending our lesson here. At which verse of Surah At-Tawbah did we stop? We stopped at verse 27. Surah At-Tawbah, verse 27. Verse 30. It goes on like this a lot. They explained a lot wrongly here in At-Tawbah. Yes. Stay well. May Allah keep you. Lillahi Teala'l-Fatiha.

Amin.