Talk of 9 May 2023

Al-A'raf Surah Al-A'raf, Al-Anfal 7: Remember that Allah, to you, of the two parties yes, we explained this part. Al-Anfal (?): indeed the worst of animals in the sight of Allah are the deaf who do not think. We did not explain this part. Let us go back to here.

Surah Al-Anfal 7, remember, Allah, to you, one of the two parties, we reminded you of this, we explained it. We probably left off here. Surah Al-Anfal 22: indeed the worst of animals in the sight of Allah. It is probably written here for us, the thing. Wait, let us see.

Why didn't it show us? Let us move it up like this, wait.

It keeps struggling.

Guest.

Ömer Sefa. At 130, 170. The old one. He did not write it.

There is a guest.

There is a guest. A guest.

Did we leave off at 7?

Yes. We left off at 7. Is this the old one? This is probably the old one. It's the old one, Hodja.

This is probably Saturday's. Yes.

Isn't it? This is old. Apparently it hasn't started then. Can we start the broadcast again, Hodja?

Can we close it and look again, Hodja? No, it will come. It will come. It takes a little time.

Look. It takes a little time by itself.

I don't know the password, Hodja. Old again. I think this is the new one, Hodja. I think this is the new one, Hodja. Look at my shirt like this. It's there too, Hodja, it has it too. It has it too, Hodja. Does it? Yes.

Let's see. I do my shirt like this, my face like this, it doesn't come. Let's see, inshallah it will come How do you know it is live? I make the sign with my hand, it doesn't come, look, look now I made a hand sign, it doesn't come, I pass my hand over my face, still it doesn't come. One minute has passed, one minute look okay, one minute has passed, one minute, yes, where did we leave off, he says, did we leave off at seven, he says, at the seventh verse, the seventh verse of Al-Anfal yes, okay, let's see now, Al-Anfal 7. Al-A'raf, Al-Anfal 7. This part got small right away.

Yes.

First let us go over the questions. After that let us begin our lesson.

Let us look at the questions. Let us enlarge the questions a bit here.

If we enlarge the text. Yes.

Guest.

Peace be upon you, Hodja, he says. When praying, for each prescribed prayer performed, is the tasbihat required? Or, after performing make-up prayers one after another, at the end of the prayers is a single tasbihat enough? what is he saying now: when performing make-up prayers, for each prescribed prayer performed, is the tasbihat required; he is saying this about make-up prayers yes, the moment you finish the prayer, the moment you finish the prayers, for example, you prayed the noon prayer, you prayed the make-up prayer the prayers are finished, you do your tasbihat You prayed the make-up of the noon prayer.

After that you prayed the make-up of the afternoon prayer. After that you prayed the make-up of the evening prayer. After that you prayed the make-up of the night prayer. Whichever you prayed, it is good to do the tasbihat once when the prayers are finished. Otherwise there is no need to do tasbihat after each make-up prayer, but if you have prayed, after each prayer, that is, a make-up prayer, let's say after praying the noon prayer you prayed a make-up prayer right after it, you do one tasbihat. Alhamdulillah. Subhanallah. Allahu Akbar.

Let's say some time passed. After praying the noon prayer, some time passed, after doing your tasbihat you said again, let me pray a make-up prayer from my prayers. Let me pray the make-up of the noon prayer. When you pray that make-up prayer, you need to do a tasbihat after it.

You prayed the make-up of the noon prayer and said, let me also pray the make-up of the afternoon. When you pray the noon one, there is no need to do tasbihat. After praying the afternoon too, after the prayer is finished, after the make-up prayer is finished, you do one tasbihat. Now, why is the tasbihat done? Let us first state the importance of the tasbihat. Many superstitions entered the religion of Islam. They also regarded the tasbihat as a bid'ah. Bid'ah. Yet the tasbihat is not a bid'ah. It is fard. Fard. What is fard? all matters made known to us through verses are fard. So is there a verse about it?

There is. It corresponds to the verse: remember Allah a little after the prayer. What is it? Remember Allah a little after the prayer, the meaning of that verse. It is not a bid'ah. That is why, if we go deeper, spiritually, even if you are in a great rush, do not abandon your tasbihat, they said.

Yes. It is that important.

I think we have explained this part. We come to the next one. We left off at the second verse (?) of Surah Al-Anfal. Yes. Surah Al-Anfal, verse 22. Not verse 7. We did that one. We left off at verse 22. What does it say? Indeed the worst of animals in the sight of Allah are the deaf and dumb who do not think.

Where is the part translated wrongly here?

The part translated wrongly. Indeed the worst of animals in the sight of Allah are the deaf and dumb who do not think.

By the verse that Allah Almighty creates nothing in vain; yet it says: in the sight of Allah the worst of animals. There is no bad animal. There cannot be a bad one. Whatever Allah created, He created it most beautifully. In that case, in this verse, Allah would have created bad things too. Yet the correct form is: the deaf and dumb who do not think, who do not think; this addresses people now: the deaf and dumb, indeed, in the sight of Allah are in a worse state than animals. They are in a worse state than animals. Otherwise, in the sight of Allah in a worse state than animals, the deaf and dumb who do not think; "in the sight of Allah the worst of animals," "the worst of animals" it says; there is no worst of animals; people, the deaf and dumb who do not think, are lower than animals, in a worse state, it says. In another verse it says they are more vile than animals, more astray, it says.

They are more astray than animals. Yes.

We said this verse has been translated wrongly from the start. Our Lord does not create anything bad. Least of all does He create anything superfluous. Superfluous. Every creature He created has a duty. And these created beings fulfil their duties.

Allah Almighty, (?) from His essence, from His spirit, to man has given; so people were created honoured above the worlds, but our Lord; those who deny our Lord, besides the religion of Islam, made up for themselves so-called religions, sir, with which they invent a religion on their own, a so-called religion; those who invent religion according to their own interests and understanding, those who gave their covenant that way, denying our Lord at the address "Elestü bi Rabbiküm", those waiting for the Lord of their imagination, who, because at the address "Elestü bi Rabbiküm" they denied our Lord, had veils put on their eyes, plugs in their ears, and had their hearts sealed; such people, in terms of their understanding, are lower than animals.

Animals were not created as bad. Allah creates nothing in vain. This is the verse. Allah creates nothing in vain. So this contradicts this verse too. Yes. People, attributing qualities to Allah according to their own minds, translated the verses. They never thought that Allah creates nothing in vain. Come on, there is a verse. You are writing the Quran. You are writing a Quran translation.

Do you never read the verses, and so that the verses do not contradict each other, comparing the verses with each other so as to convey the truth, you don't write.

According to the verse saying that if mankind and jinn gathered they could not produce the like of one surah, if mankind and jinn gathered together and cannot produce the like of one surah, what does this mean? If this were made up by a human, there would be many words in it that contradict each other, it says. Now, if there are many words in it that contradict each other, if there are, and if the verses have been translated like this, how can you make this slander against Allah? It does not fit. There are words in it. There are words that contradict each other. The verses were not meant to be translated that way.

Yes.

Verse 23 of Surah Al-Anfal has also been translated wrongly.

We read the wrong version. If Allah had seen any good in them, He would surely have made them hear. Good grief. Allah did not know what is in whom, "if He had seen", it says, them as well; but even if He had made them hear, they would still turn away. This time it turns around, because of them, since they denied Allah, they gave their covenant that way; even if He made them hear, they would turn away and go. They already; what did you say to those who do not hear? what does it say here? We put plugs in their ears, a veil on their eyes, sealed their hearts. Here there are writings that contradict all the verses.

The correct form: had they turned to the good of Allah, they would have heard. See how nice. That is, people, those who deny, had they turned to the good of Allah, they would have heard. Still, although Allah makes them hear, and He does make them hear, although He makes them hear, those who turn away.

Look now, which verse does this lead to? Of Surah Al-A'raf, of Surah Al-Baqarah, 17, to that verse. Like a fire burning on a dark night. What Allah makes heard. Like a fire burning on a dark night. When the fire lights up its surroundings, those who turn their backs on this light leave themselves in darknesses. The verses always confirm each other. How can the other verse be translated like that? Is there such a verse? They translated Allah's word so that it contradicts itself. Allah protect us.

This verse too has been translated wrongly from the start. The correct form: had they turned to the good of Allah, they would have heard. Of course. That is, when he said, yes, You are my Lord, at the address "Elestü bi Rabbiküm", when Allah Almighty made a covenant with people, when he said yes, You are my Lord, then he would submit to Allah's words, carry out His commands, and "ve eshab-ı meymeneti ma eshab-ı meymene", O people of the right, glad tidings to you; to that group he would belong. But those who will not hear, who deny Allah, belie Allah in the hereafter too, and according to the verse where He says "My beloved, do not grieve, in their time they denied Me too", and "ve eshab-ı meş'emeti ma eshab-ı meş'eme", O people of the left, woe to you, according to that verse, however much Allah says, however much He makes them hear, still on Allah people who turn their backs.

Yes.

This verse has been translated wrongly from the start. The correct form: had they turned to the good of Allah, they would have heard. Still, although Allah makes them hear, those who turn away. Yes. The wrong translation of these verses: Surah Al-A'raf, verse 72 not being translated correctly; building on mistakes, they translated the verses with superstitions. How did they translate the wrongly translated verse here? If Allah had seen any good in them, He would surely have made them hear. Did someone else create these people? When our Lord was to make a covenant with them, He did not see any good in them.

These denied Allah. Our Lord created people in the realm of Lahut. When people suddenly came to themselves, they suddenly see that they exist. It is then that our Lord: I created you. I am your Lord; He makes this address. And when the Prophet (peace be upon him), beside our Lord, said to people, yes, this is our Lord who created us, there our souls are divided into three classes. Surah Al-Waqi'ah, 7, 8, 9 and 10: in these verses all the azwaj, that is, people coming from one another, are three classes. They are the people of the right, the people of the left and the class of the muqarrabun. Our Lord made a covenant with these three classes one by one.

He wrote their wishes and desires for them as their destiny. So will is of two kinds. Universal will and partial will. As we always say, universal will is our Lord. He created the worlds He willed. Partial will is in people. Whatever people wished from our Lord, our Lord, without interfering with people's wishes and desires, gave them their wishes in full. So in the wrongly translated verse, saying "If Allah had seen any good in them, He would surely have made them hear" is wrong. People free in their will, because they saw our Lord in human form, did not believe.

Out of arrogance and pride they denied our Lord. Waiting for the Lord of their imagination, they gave their covenant to our Lord as deniers. Had these, at the address "Elestü bi Rabbiküm", submitted to our Lord and affirmed our Lord as Lord, that is, had they joined the class of the people of the right, they would surely have submitted to our Lord's words and obeyed. This time our Lord, sending people to the world where His essence is not seen, here wanted people to know our Lord. In the world, although He sent people prophets and books, scholars, and His word to people He made heard, those who denied our Lord before continue to deny in this realm too, and do not want to hear our Lord's word.

What do they want? They want the Lord they imagined according to their own minds. that is, these attribute qualities to Allah, or else idolaters, the Lord of their imagination, a nonexistent Lord of their imagination, shaping Him by their minds, go to what they made with their hands and worship it. Yes.

Al-Anfal Surah, verse 47, has also been translated wrongly: To strut, to show off to people and to hinder people from the path of Allah, do not be like the disbelievers who drive out of their homelands. Allah has encompassed what they do from all sides. this

verse I am reading it once more, children, this part is a bit tricky, there is a subtle point here; both seem the same, but there is a mistake. What does it say? To strut, to show off to people and to hinder people from the path of Allah they went out of their homelands; those who went out of their homelands, like those disbelievers do not be. Allah has encompassed what they do from all sides.

Whereas: to strut, to show off to people and to hinder people from the path of Allah, those they drove out of their homelands. Look, one letter changes the meaning here. Which one is it? Those who went out of their homelands. That is, to hinder from the path of Allah, those who went out of their homelands. Both to hinder, to hinder from the path of Allah, those who treat people that way, in the sense of those who go out of their own homelands, see. pay attention there, what does it say? To strut, to show off to people and to hinder people from the path of Allah, do not be like the disbelievers who went out of their homelands.

Whereas: do not be like the disbelievers who drive out of their homelands. Do not be like the disbelievers who drove them out of their homelands. Now, the disbelievers who drove them out of their homelands are something else? The disbelievers who went out of their homelands. He struts and also strives to drive them out of their homelands, yet he himself leaves the homeland. Yes. Is this part understood? I suppose it is understood. Let us read that part once more. So that those who did not understand understand it better. To strut, to show off to people and to hinder people from the path of Allah, those who went out of their homelands.

Do not be like the disbelievers. Allah has encompassed what they do from all sides. A nonsensical verse. The verse is not nonsensical. The translation is what is absurd. When one letter changes, the meaning changes entirely and turns absurd. Whereas: to strut, to show off to people and to hinder people from the path of Allah, do not be like the disbelievers who drove them out of their homelands. Now it is understood better, I suppose. Allah protect us. Take this glass of mine as a disbeliever. Here, this disbeliever; this glass is a disbeliever, right. He struts before the people here. He will show off. He will make himself look big.

He drives them out of their homelands. Whereas how did they translate it here? These strut. Instead of driving them out, they themselves leave the homeland.

Now it is understood better, I suppose. Yes.

In this verse (?): to strut. (?) to show off to people and to hinder people from the path of Allah, those who went out of their homelands, do not be like the disbelievers. The correct form: to strut, to show off to people and to hinder people from the path of Allah, do not be like the disbelievers who drove them out of their homelands. Yes.

Muslims are merciful and conscientious people. However much Muslims may do wrong to people, a wrong like a disbeliever's they do not do. Or rather, they cannot. In this verse it was written that those who strut, those who oppress, leave their homelands; that is what was written. Whereas those who strut and oppress, carried away by show, (?) and pride, showing themselves above people, want to receive respect and esteem for themselves. These poor show-off madmen, against the oppressed, the helpless, showing their power and intimidating others, continue their oppression. So Allah Almighty, saying do not be like these disbelievers, how beautifully our Lord warns the Muslims.

As we said above too, however much a Muslim may do wrong, he does not do wrong like a disbeliever does; not only do they not drive people out of their homelands, they help them as much as they can. Now, in this verse, at the place I have read, there are words contradicting this verse, from the Table of Six. It contradicts this verse, and here they say it themselves. This place, they say, has become the homeland of migrants. We will drive them out of here. The migrants.

Whereas Allah Almighty says in many verses: from a land where you cannot worship, migrate to your brothers who worship. That is one. They contradict this verse. With these words. Second, these people came here and settled. Just like the Muhajirun of Mecca al-Mukarramah and the Ansar of Medina al-Munawwarah, they became brothers. They are still not Allah's word. Some few people, or non-Muslims, like that, like the Ansar, Allah's verses not understanding, not knowing, in the state of such people, denying the verses, with us these people who took refuge, just as from their homelands, these people, denying them the right to live here as well and leaving them exposed to oppression, if these come to power, these people from their homelands, that is, from this country where they settled, their brothers' country, they would apparently drive them out.

A Muslim's conscience does not allow this. They have taken refuge with us; they are our brothers. Just as the Muslims who migrated from Mecca al-Mukarramah to Medina al-Munawwarah became brothers with the Ansar, Allah Almighty in this age has let us experience this. Praise and thanks be to Him. We embraced them in our hearts as brothers and we are also giving the help needed. Deeds depend on intentions. They are our brothers. We do not hand over anyone who takes refuge with us, even at the cost of our lives. Yes.

And think, if these men come to power, what will they do?

We have come to verse 60 of Surah Al-Anfal.

Against them, who, against these enemies, as much as you can, with strength, for jihad, horses tied and fed prepare. So much a verse, this much a verse, to the answer we gave someone and to the words someone said, how well it fits. Now I will remind you of it, once more I will read it to you: against them, that is, against the enemies, as much strength as you can, and for jihad prepare horses tied and fed. As the Hodja Efendi who came with me on umrah said in Mecca al-Mukarramah: when Atatürk said: to these hodjas who rule by the heavenly books descended from the sky I will not hand over this state; I told him, I am of the same opinion: to the hodjas who rule by the heavenly books descended from the sky I will not hand over this state. Why? Saying "Allah" does not make all things run.

against them, against the enemies, prepare as much strength as you can, and horses tied and fed for jihad; for jihad, you, with a horse, with a sword, these people, the people of this age, you cannot stand before them with this mentality; if you go on, Allah to us, when we rule by these books, these poor heads unaware of the verses in them, poor heads, I will say. As long as it stays like this, Atatürk, who knew this state would not rise, what did he do? He turned to knowledge, to knowledge. The greatest possessor of knowledge, a treasury of knowledge, is Allah. He created this universe with knowledge.

So the Hodja Efendi will be loyal to his religion. The hodja's duty is different. It is not the duty of running the state. The hodja will train students. He will teach people their religion. On the other side, jihad: soldiers will be maintained. On the other side, the sultan, the commander, (?), from spies, will get news of the world.

You are going to save this state with one single thing?

This kind of mentality, people with a blind mentality; how beautifully it says already: against them, against the enemies, as much strength as you can, and for jihad, tied and fed, horses, prepare them. With it you frighten Allah's enemy, your enemy, and besides them enemies whom you do not know but Allah knows. Today the disbeliever has prepared horses tied and fed with strength. What are these horses? His satellites, his missiles, his planes. What do you have?

Did Allah tell you only to remember Me? If Allah had told us only to remember Allah, He would not have put us into this body. What did He do? Inside the body you will work yourself, you will eat, you will drink, I will call you to account for what you did, He said. So, since in the body too I will eat, I will drink. An action; I will be able to act, I will take it. I will do my work through action. If I will get reward and sin in return, will I get reward only from reading?

Look, there is action. There is work. So I too, against that disbeliever, horses fed with strength must prepare. Today UAVs, armed UAVs, Kızılelmas, unmanned aircraft, submarines, ships. And, you know, (?) aircraft carriers are being built, the disbeliever this time starts to fear. And Allah tells us exactly that. Look, frighten him, He says. Frighten him, He says. And now you will only say "Allah". Will Allah Almighty not say to you: Did I send you into the world only to (?)? I gave you abilities (?). For jihad, to spread Islam, to frighten the disbeliever, to prevent oppression, did I not send you? He will say. What will you do?

What will you say to Allah?

Atatürk cut off the hodjas' heads, but in fact he cut off the heads of the troublemakers. How well he did.

Muslims are angry with me for saying this, but if I say that such people, for their betrayal of this homeland, this nation, this religion; that Atatürk, who cut off their heads, was on the right path, and people who will protect your life, your property, your homeland, your honour, people who will let us live in this world, that is, who will protect our rights and our law against the enemy, if we are to protect such people and you get angry at such true words, you wrong your own self. You wrong your child. You bring darkness and shut out the light. You betray your homeland. You betray your nation.

Ignorance has spread among us.

Yes. now the coming Table of Six, the same thing in the same situation: even if it were the finest thing of the most modern world done for the homeland, (?), the man says; one of them came out and said, I will publish the West's words here as they are, he says. So then, what will the West do to you? As it exploited the old Turkey, it will exploit you; this nation you will condemn to captivity. Is this enlightenment? Is this protecting your nation? Those who kill the oppressed, working so that they do not kill, and to stop them, those terrorists, those oppressors, if you kill them, you are (?) justice, because these would kill the oppressed.

Still, still, what does he say, one of the disbelievers; I'll call him a disbeliever now, this one. He is not a decent person. What does Cemil say? Cemil has a surname too. He published a video. He is killing people, he says. He published pictures, sir, he says. These are murderers, he says. You are killing the oppressed. And if the man kills that crazed murderer so that you do not kill the oppressed, if he kills people who would kill not one person but thousands, the talk of murderers like you, only to murderers like you, (?) people, gets through.

To a person who rules with justice, who knows the truth, who loves his homeland, who is united with his nation, what you say only falls to the level of words a murderer would say.

Go ahead. Against them, against the enemies, prepare as much strength as you can and, for jihad, horses tied and fed. With them you frighten Allah's enemy, your enemy, and besides them, those you do not know, whom Allah knows; the enemy, enemy people. Whatever you spend in the way of Allah will be repaid to you in full. You will never be wronged. Yes. If you do this, today, in the name of human rights, though you are in the right, they will not make you out to be in the wrong. As long as you are not friends with them, there is no friendship with them. To the verse: whoever befriends them is like them.

We must listen. Because we do not know our verses, we say we are Muslims but we cannot live Islam; we do not know it. Because people read every kind of book. They go after every kind of filth, but the book Allah sent us nobody reads. No one reads our own book.

The correct form: against them, against the enemies, prepare as much strength as you can, and for jihad horses tied and fed. With it, those hostile to Allah; what does it say here? With it Allah's enemy, it says, Allah's enemy. Allah is no one's enemy. Is Allah weak, that to weak people like us He should be an enemy? Who are we? He created us, He created billions of people; who are we? He creates billions of people, and Allah would create those hostile to Him and say to us against them: you who know Me, I am their enemy. Go against them. Astonishing. Not even a child would say this, a child.

With it you frighten those hostile to Allah, your enemy, and besides them those you do not know, whom Allah knows, enemy people. Whatever you spend in the way of Allah will be repaid to you in full. You will never be wronged, says Allah Almighty. The part of this verse translated wrongly is this: "With it Allah's enemy"; the correct form: "with it those hostile to Allah". They translated the verse so that Allah Almighty could not stand up to the people He created, became an enemy to people and, with people, (?) feed; My enemy, to Me those I am hostile to, those I am an enemy of, and against your enemies, against them, against the enemies, prepare as much strength as you can and, for jihad, horses tied and fed, so He decrees.

When translating this verse, people did not understand this verse, or, unaware of the meanings of the verses, they set out to translate them. Our Lord, in His verse, even if the hosts of mankind and jinn gathered, they could not harm Allah, says. People, fitting our Lord into their own minds, the translations of the verses they tried to write. Just as Allah Almighty created man imperfect, Allah Almighty too they defined by their own minds; they translated the Quran falsely and wrongly. So, our Lord, proving; our Lord, free of imperfect attributes, with mutually inconsistent contradictions they translated the verses, turning their translations into superstition.

Our Lord is no one's enemy. He patiently waits for people to turn to His essence. Finally, after the Day of Judgement, every soul will be called to account for what it did and sent to the places they deserve. So the correct translation of the verse: with it those hostile to Allah, your enemy, and besides them those you do not know, whom Allah knows, enemy people, you frighten.

We have come to verse 70 of Surah Al-Anfal. O Prophet, say to the captives in your hands, to the captives: If Allah knows that there is good in your hearts, Allah says: I know the secrets of your hearts. He even says: what you need, and what is in the most remote corner of your heart, I know it too. He says: I also know all who will come until the Day of Judgement.

Now, how much this contradicts these verses. If Allah knows there is good in your hearts, something better than the ransom taken from you, sir, He will give you and forgive you. For Allah is Forgiving, Merciful.

The correct form: O Prophet, say to the captives in your hands: Allah knows whether there is good in your hearts or not. Good. You cannot deceive Allah. Because among a people too Allah Almighty; there is the word "it is hoped that", isn't there; whereas He uses the word "ta ki".

Why does He use the word "ta ki"? Because He points to those among a people who live in unbelief and later become Muslims. This demonstrative pronoun, "ta ki". So in this situation people did not use these words; they always used words that attribute qualities to Allah. Yes.

If you turn to good, He will give you something better than what was taken from you and forgive you. For Allah is Forgiving, Merciful. Now here Allah Almighty also knows that they will not turn. Then why does He say this? Because He sends the Quran as a mercy to the worlds. His word too, in a lost land; you know, had You sent us to the world, to another realm, or to a lost realm, how would we have worshipped You; so that they would not say this, (?) says it.

Yet He knows who is for Hell and who for Paradise. Now in a lost realm He addresses them too. If you turn, He says, I will forgive you. He also knows that he will not turn. Yes.

The part of this verse translated wrongly is this: "If Allah knows there is good in your hearts"; the correct form: Allah knows that in your hearts there is no good. He knows there is no good. Because people are unaware of their covenant with our Lord, they translated the verses this way, by their own minds. Here this verse, Surah Al-A'raf, verse 172, contradicts that verse. They translated the verse wrongly as follows: Our Lord created people, to see what they would do, to the world He sent them. He created; that's how they translated it. He sent them to the world. So when the verse is translated wrongly like this, reducing our Lord to the minds of imperfectly created people, just as a person tests a person and understands whether he is good or bad, they translated His verses with this understanding and attributed qualities to our Lord.

They made Him seem unaware of the future. Our Lord, at Qalu Bala, at the address "Elestü bi Rabbiküm", made a covenant with each person and wrote each one's wish for him as destiny. So, until the Day of Judgement, there is not a single living being of whom We do not know what it will do. Also, according to the verse "We know the secrets of your hearts", unaware of the verses, saying "if Allah knows there is good in your hearts" makes our Lord unaware of the future and at the same time abolishes the covenant; by their own minds, look how they separated the verse from its meaning and turned it into superstition.

We have come to verse 12 of Surah At-Tawbah, but there is probably a question. No.

No questions. Not that they didn't ask. Today our son Alparslan is probably unwell. That's why he couldn't come. May Allah grant him health and well-being. His immune system is probably a bit weak.

They found a lot of things in his blood, issues. So they gave him injections and medicine at home. He is resting.

Verse 12 of Surah At-Tawbah. We read the wrong version. If those who break their oaths after their agreements; if they break their oaths after their agreements and attack your religion, kill the leaders of disbelief, it says. Kill the leaders of disbelief. What do I know. They broke their oaths, right; do not harm the oppressed people, it says. Harm those who face you. For they are men who have no oaths. If you fight against them, it is hoped that they will end their disbelief. Now here it used the words "it is hoped that". Yes. This verse, (?) those who will turn back will end their disbelief.

The part translated wrongly here is this: It is hoped that they will end their disbelief. The correct form: "ta ki" those among them who will turn back will end their disbelief. Our Lord, when forgiving the sins or lives of peoples, does not use the words "it is hoped that". Saying "it is hoped that" means, like people unaware of the future, He would judge them and, even if one is a hypocrite, without knowing his state, would deal with people. Whereas here the word "ta ki" must be used. The word "ta ki" is a demonstrative pronoun. Because our Lord knows who among a people will become Muslim, to these people He gives the opportunity of (?) time.

Now we keep repeating these words. We keep repeating the word "ta ki". We keep repeating Surah Al-A'raf. People do not understand it once, not three times, not five times, but you see that at the 10th or 11th time they come round. "It really is so," they say. That is when they begin to understand the verses of the Quran. Otherwise, like the book we wrote; what does it say here, for example? Let's open somewhere, look here. There is a lot of red. What does it say here? The angel: I am only, to grant you a pure boy, a messenger of your Lord, he said. What does it say here? Angel, it says. What did we say? Spirit. I am only, to grant you a pure boy, a messenger of your Lord, he said.

Now that one said angel, this one said spirit. So what? Is this wrong too now? There is a world of difference between them. A world. Which verse is this? Verse 19. Look what it says.

yes, 19, this is it of course

that here We sent him a messenger from Our spirit, it says, now the angel is separate, the angel. The spirit is separate. Now the angels do not know the spirit. What it is.

I'm not the one saying this. Here the spirit they call Gabriel. They call the spirit Gabriel. They wrote the Essence as Gabriel. It calls the spirit the Quran. It calls the spirit Jesus, Jesus, it says; it calls the spirit Allah's spirit; this is right, this is right. Now, after saying this much, it calls the spirit an angel; the angel is created from light, while the spirit; Allah: they ask you about the spirits, say: about it you have been given only a little knowledge. Now, those who call Gabriel the spirit: Gabriel comes as far as Sidrat al-Muntaha and then stays there. But the Prophet continues.

Then, having brought Gabriel up to Sidrat al-Muntaha, where he says one more ant's length (?), on the high horizon they compare Gabriel as the spirit, as Allah. On the high horizon, the Prophet. Come on, these are completely absurd. If a non-Muslim read this book to enter Islam, these too, he would say this religion is absurd too. That is what he would say. It has been translated absurdly.

The religion of Islam is not this. It is not a religion translated with superstitions. In the religion of Islam there are no words that contradict each other. In the verses of Allah.

So then, here, sir, the angels, give help the angels where it was opened from; we are saying this, let us go back and see what it says there

Verse nineteen. It's saying nineteen, isn't it, Hodja?

Yes. Surah At-Tawbah fifteen.

We went past it, to seventeen.

Surah At-Tawbah.

too far

we went; this is not verse 19; we went too far too far we've gone yes Our oaths; this was the place. We'll come from here now, after twelve.

Verse thirteen.

Yes. Did you come?

Open the door. Wait, let me see. Let's have a look from here. He closed it, he closed it. One minute, (?) came, so Okay they're coming, they're opening the door. Have the carpets laid out upstairs. You help. Okay

light and spirit, people who mix them up with each other, here those who put the angel down as spirit, the spirit they wrote as angel; they cannot translate the verses any other way anyway and these are people responsible before Allah I say: those who write like this, people, I call out to them. Like this: I am a human being, I too can translate wrongly, what I say may be wrong. In the world so many people wrote it this way, the way you say, they wrote it. And against them I say, this, yours, all those in the world, according to what they say, what you say is wrong, I say. If I, against the whole world, say what you say is wrong, why do all the scholars in the world not call me to Allah's way?

Why, if I speak in order to go to Allah, if I am trying to explain Allah to you and trying to tell the truth, if these truths of mine are superstition, why do you not bring me to the truth? Why do you not explain the truth to me? Why do you not state the verses in a way that does not attribute qualities to Allah? For this you bear the responsibility. At the Great Court in Allah's hands, if I am accused, I will accuse you. If you too know these truths and stay silent, I have left you to Allah.

Allah will judge us.

We have come to verse 13 of Surah At-Tawbah. After finishing this, the time will be up anyway. The young people have come upstairs too. We will pay their wages. Sir, let's read this and finish. Surah At-Tawbah, verse 13: O believers, those who broke their word, who set out to drive the Prophet from his homeland and were the first to start fighting you, a people; will you not fight them? Or are you afraid of them? If you are true believers, know that Allah is more worthy of your fearing Him. the true believer is there such a thing? Is there a "true" believer? a person who does not know what a believer is the believer's nafs made tranquil, people who have attained the manifestations.

Allah Almighty, in the verse: O soul at rest, your Lord pleased with you, you pleased with your Lord, enter among My servants, enter My Paradise; the people He addresses so. If you don't know who a believer is, and make it say "true believers", which believer are you talking about?

Look, what does it say here? O you who believe. Surah At-Tawbah, 13. Let us look at the verse. I wonder, did I translate this correctly? I too can make mistakes. Let me see, did I translate it correctly.

Yes.

At-Tawbah Surah, verse 13: 11, 12, 13

look, here, "believer" there is no such thing; eymanehum, those who believe, O you who believe; ve hemmû bi ihrâci'r- resul; it says O believers here; it does not know who the believer is, whereas "those who believe" occurs: O you who believe, those who broke their word, who set out to drive the Prophet from his homeland, and were the first to start fighting you, will you not fight a people like that? Now, at the start I had said something. When he said, I will not hand this state over to the hodjas who rule by the heavenly books descended from the sky, did we say right? Yes. So Atatürk said right.

I am on the same path. Shall we not fight? Shall we tie our hands and arms and say: come, kill the Muslims? Well, while they advance in that knowledge, where will we go with the sword in our hand? When they fire at us with missiles, will we, with the rifles in our hands, against them strike back?

Will the Hodja Efendi be the one to have this done?

There are lots of professions. Lots. There is the Diyanet. It trains hodjas. Look how nice. In the state administration there is a president. He runs the state. There are members of parliament. They watch over the state of the cities, and to develop them they work closely with the people in the cities. They try to fix what is lacking. There are ministers. Talks between states, sir, or advances in technology; they deal with such matters. Now, if a hodja rules by a verse, will these things work? Yes. Should he then be without faith? No, he will have faith of course. Even if the commander over you is as small as a dried raisin stalk, obey him, it says. If he is on the path of Islam, obey him.

Yes.

Here it is right up to the end; at the end: believing people know this to be so. Otherwise, here, as he says, sir, what does it say here? "if you are true believers", it says. Whereas it says: believing people know this to be so. How? Are you afraid? It is Allah who is more worthy of your fearing Him. Believing people know this to be so. That is, they know Allah's verses in this way. The part of this verse translated wrongly: "O believers"; the correct form: "O you who believe". Here they mixed up the believers with those who believe. Who is a Muslim? Who is a believer? These people who do not know set out to translate the verses.

The believer has risen to nefs-i mutmainne. Our Lord, in Surah Al-Fajr, 27-28, 29 and 30, in the verses: O soul at rest! My Lord pleased with you, you pleased with your Lord, enter among My servants, enter My Paradise; the people He speaks of so. Accordingly, the meaning of the verse is: O you who believe! Not "O believers"! Our Lord addresses those who believe. At the end of the verse, look how beautifully He addresses the believers. It is Allah who is worthy of your fearing Him. Believing people know this to be so. Look, this time it changed. Believer (?), because a Muslim is different. A person's nafs has seven states.

Nefs-i emmare, nefs-i levvame, nefs-i mülhime, nefs-i mutmainne. Here a person attains the manifestations. Then nefs-i raziye, nefs-i marziye, nefs-i safiye. Nefs-i raziye is (?), nefs-i marziye the kutbul azam, and nefs-i safi the kutbul atap. Unless people attain certain states, the verses of the Quran they cannot easily translate.

We end our lesson here. Stay well. Be entrusted to Allah. Lillahi Teala'l-Fatiha.

Amin, O my Lord.

Yes.

We gave 800 lira. We'll give 200 lira more. The money is upstairs. Give that. I'll give you 200 lira. Yes.

I'm coming upstairs too.