Talk of 20 May 2023

It's written. Yes. Let's see, it's good that the old one comes.

Ömer Sefa.

Yes, sir.

Is there any? There isn't, right? There is. There is.

Is there just one ? There is one question. Hüseyin Ulutaş is writing, though. Fikri has asked, sir. Who? Fikri. A guest. A guest, there's a guest. Go ahead, let's see.

Here there is Surah Al-Hashr. It was asked here after Ömer Sefa. Yes, sir. Is there just one from Fikri ? There are two. In Surah Al-Qadr, verse four: "On that night the spirit and the angels keep descending by their Lord's leave for every matter." In the translation of this verse, as far as we have learned from you, the spirit is Allah, jalla jalaluhu. Hodja, what puzzled me is this: Isn't there a shift in meaning in this translation? By Allah's leave the spirit and the angels keep descending. Does Allah give leave to Himself? Could you explain this? I couldn't understand it. I couldn't work it out.

If it said the spirit and the angels descend (?), there would be no shift in meaning, but when it says the spirit and the angels descend by their Lord's leave, there is a shift in meaning. Please help me, Hodja, he says. Yes. Now, it's Surah Al-Qadr, isn't it? He touches on a fine point here now. Surah Al-Qadr.

Yes, sir. Which page is this on? 91. What? 8. From the verse onwards, let's begin. "We sent it down, the Quran, on the Night of Qadr," He says. Now here the meaning becomes very different.

Here, look what He says about the Night of Qadr: We sent the Quran down on the Night of Qadr. Now if we were to put all this fully into meaning, I mean into its Turkish equivalent: did Allah Almighty Himself send it down? What does He say? "We sent the Quran down on the Night of Qadr," He says. So Allah Almighty sent it down Himself in person, doesn't it? Doesn't it come to that meaning? Now these meanings are very different too.

Now here too He says "We sent down." Now, in "they ask you about the spirits", it is a command of my Lord.

Allah Almighty gave of His spirit only to man. There is this much spirit in man. Isn't there? There is. And because man has spirit, he is honoured above the worlds, isn't he? Because of the spirit. Well now, if we don't know how the spirit is, since He is present and watching everywhere, He also says "I sent My spirit to Mary." They say that was Gabriel too, but Gabriel doesn't come to a woman anyway. Angels don't enter where a woman is either. Again Allah Almighty, with His essence, sends the spirit to her from His essence. But this spirit is perhaps He Himself. But "he sees Me but cannot comprehend", "he comprehends but cannot see" — there is a verse like that.

Which verse is that there? 103, sir. Surah Al-An'am. Surah Al-An'am, isn't it? Surah Al-An'am. Here it's probably before Al-A'raf.

Surah Al-Ma'idah 108. After Al-Ma'idah, sir, comes Al-An'am. Now look at verse 103. What does it say here now?

Yes. Let's put something here. Anyway.

Lâ tüdrikühü'l-ebsâr, He says. Eyes cannot see. Ebsar is eyes.

Tıdrıkül: cannot grasp. Lâ: does not grasp. Lâ: cannot grasp, it says. Eyes cannot grasp Him. Lâ tüdrikühü'l-ebsâr. Ve hüve yüdrikü'l-ebsâr. But He grasps all eyes. He is aware of everything, it says, of everything. Now this they explained like this: eyes cannot see Him, whereas He sees the eyes. This verse has been explained completely wrongly. When it says eyes cannot see Him, the first situation (?) from our creation arises, that in the world of spirits, in the world of lahut, we would have made a covenant with a Lord we did not see.

Look, it goes all the way back there. Whereas when we were first created, in the world of lahut, Allah Almighty introduces His essence right in front of us, saying "I am your Lord." His essence. And when we made the covenant, He made it face to face in front of us. We did not make a covenant with an Allah we did not see. This part is all wrong anyway. Then what is the correct version of this? Into this outward world, a hidden world He sent us to — look, a hidden world. It speaks of a hidden world. What do you say, in their unseen? Eyes cannot encompass Him, that is, grasp and see Him. To encompass means to grasp. They cannot grasp and see "this is my Lord." Now we explain it like that. Eyes see Him encompassingly and cannot comprehend.

Whereas He sees all eyes and encompasses them. That is, He grasps everything.

He knows things well, is aware of everything, it says. Now here Allah Almighty, in this verse — and on the Night of Qadr too, when He says "We sent down the Quran", whereas Allah Almighty has it sent down by those on duty — when He says "We sent the Quran down", it means He sent it down Himself in person. This time let's go over that part once more. What does He say in Surah Al-Qadr? We sent it, the Quran, down on the Night of Qadr. Do you know what the Night of Qadr is, He says. The Night of Qadr — now, what is the Night of Qadr? It is the night on which Allah Almighty's Greatest Name is written across the sky. This is the first thing. And all the living things He created and the whole universe prostrate accordingly to that Greatest Name — all plants and all living beings prostrate.

What does it say here? The Night of Qadr is better than a thousand months, it says. Why is it better? Because that year — that is, every year on that Night of Qadr — Allah Almighty sends the Quran down as a mercy to the worlds; mercy, and to those who obey it, Allah's word. Who are they? The Muslims. It is set apart from a thousand months without Qadr in them, that is, without that night. Because many events also come about on that night. On the Night of Qadr. Allah Almighty also comes down to earth in person. The spirit, the universal spirit, is Allah Almighty. The universal spirit. Now this (?) here, as he said, "The Night of Qadr is better than a thousand months.

On that night the spirit and the angels keep descending by their Lord's leave for every matter." We say, by their Lord's leave.

What do we say? When going somewhere: come on, let's go by Allah's leave. And what does He say? With the spirit and the angels. Come on, to the angels: by Allah's leave, all together, that is, by His own leave, all together, let's go down to the earth. The spirit and the angels. By their Lord's leave. Look, their Lord — who is their Lord? Allah Almighty. It doesn't say "by their Lords' leave". "Their Lords", as if each and every angel had a Lord of its own. When it says "their Lord", it doesn't mean separate lords. By their Lord's leave. Come on, He says. By your Lord's leave — that includes His essence coming down to earth again.

And until morning that day, until dawn, Allah Almighty makes every place safe. In the whole world, in the whole universe. Yes.

Is this part understood? You, I suppose, understood.

He is saying it to the angels: Come on, by your Lord's leave, come down with Me, let's see. You too, with My leave. What's this to me?

I suppose he'll understand.

"That night is full of peace, until the rising of dawn," it says.

Fikri, if you didn't understand, you can ask again. Until you understand.

Yes, now here, is there another question ? Ömer Sefa, here the guest has a question: in Surah Al-Hashr, verse 24, the names Khaliq and Bari — the names Khaliq and Bari occur; one means the Creator, the other the one who brings into being from nothing. Could the difference between these two be explained? I kiss your hands, he says. What does it say? He created, You brought into being from nothing. What does it say? It occurs in the word of (?): Khaliq, He created. Who created? The God who creates created. To create means to bring into being from nothing; this belongs to Allah alone. Some people say "he created this". Creating belongs to Allah alone. Creating means bringing something into being from nothing.

Well, this one says, for example, electricity didn't exist, he created it. Come on, he invented it, he didn't create it. He combined some things from what Allah created and invented them. He created electricity — but can you create something from nothing in the palm of your hand? For example, there is a verse. It says: do you, as much as the (?) of a date stone, own anything? If that were so, you would be given nothing. So "khalq", "Khaliq" means creating. Creating belongs to Allah alone. The names Khaliq and Bari occur. One is the Creator, the other the one who brings into being from nothing. Both are the same. The God who creates.

The one who brings into being from nothing is also Allah Almighty; all He created is Allah's creation. Bari. That is, the created ones. The Creator created what He created. That is the meaning. This also completes this: that He will not create anything again until the Day of Judgment. The Creator created and set up the order of the universe. He programmed the worlds until the Day of Judgment. From now on, nothing more will be created in the universe. Nothing comes into being from nothing. Nor does what exists cease to exist.

If you say, Hodja, could you explain a bit more? All created beings, the creatures, the animals, in the world of the Hereafter will be resurrected, take their rights from one another and cease to exist.

If He had created another being, it would contradict this verse. Because the Creator is one. All created things will be resurrected, the insects. However many beings there are, they will take their rights from each other and cease to exist. Except the first created ones. The Creator created and set up the order of the world. As much as this world needs cleaning, that many cleaners He created, so this world both cleans itself and continues until the Day of Judgment.

Yes.

It means the one who brings into being from nothing. Allah is the one who brings into being from nothing. That there is no other god besides Him, that He created nothing in vain, and that everything created in this universe is necessary, that He created nothing lacking and nothing in excess — Bari: that the created were not created superfluously, nor created lacking. Yes. Could you explain the difference? There is no difference anyway; both are parts that complete each other. Allah — there is no god but Allah. In the sense that everything created is what Allah created. Yes. Now we come to — If you didn't understand, you can ask.

Again.

We read the wrong rendering of verse 27 of Surah At-Tawbah. "Then after this, Allah again accepts the repentance of whom He wills," it says. Yes. It has all been rendered wrongly anyway. "For Allah is Forgiving, Merciful."

Now, a sentence has a completeness of speech. It has to be a sentence whose parts complete each other, so that the sentence, sir, forms a meaning. If contradictory words are used within one sentence, that means there is nonsense there. There is nonsense here now. Where is this nonsense? Look: "Then after this, Allah again accepts the repentance of whom He wills." He will accept whom He wills — Ahmet, Mehmet, Hasan, Hüseyin. Now we're getting into nonsense. "For Allah is Forgiving and Merciful," it says. Merciful. You are Forgiving and Merciful. Why don't you accept the other one's?

Since He says Forgiving and Merciful, He will take whom He wills. I will be Forgiving and Merciful. You are Forgiving and Merciful. Then I have to forgive him too.

Here there is a (?) word within the sentence. But if it says whom the one who wills — the one who wills from Allah — whoever wills, He forgives him, look, now the sentence completes itself. What do we say? Then after this, Allah again accepts the repentance of the one who wills. Look: He accepts the repentance of the one who wills, the one who wills. For Allah is Forgiving, Merciful. You made a mistake, you repented of your mistake; if you come, I forgive, I have mercy, come, He says. Allah is calling you. But if you say "whom I will and whom I will I forgive", if you say (?), contradictory words come out here.

This sentence is not fitting for Allah.

Yes. I mean, such verses have all been rendered so absurdly. They attributed it to Allah Almighty. Allah fits neither into our minds nor into the words of superstitious ones like you.

We are going through this briefly here. Because in verse 172 of Surah Al-A'raf we explained willing. Here we said: the wrongly rendered verse. "Allah, after this, again accepts the repentance of whom He wills." The correct one is: Allah, after this, again accepts the repentance of the one who wills. In many wrongly rendered verses, our Lord's willing comes up constantly. Whereas our Lord's willing does not exist over people. Look, I'm repeating this. Allah Almighty has no willing over people. But superstitious minds cannot comprehend this, these words of mine. Now I'll explain it a little in a way he can understand — he can't understand, can he — a little in a way he can understand.

If Allah Almighty had willing over me, He would not have created us in the world of lahut and, in verse 172 of Surah Al-A'raf, made a covenant with me. (?) If He had willing over me, having the power to create us all, He would have created us as He willed. Just as He created the monkey a monkey and the pig a pig, He would have created all of us as He wanted. But He valued us so much that He gave us a portion of His spirit, and within our own will, our willing from our Lord — from our Lord He wanted our own willing. Whatever we willed, He gave us. Within the characters. And now there is no more willing of ours either. Nor is His willing over us.

If Allah Almighty had kept us within His own willing, because His mercy is abundant, He would have abolished hell.

He would never have made a covenant with us.

These are the things these poor minds cannot comprehend; those superstitious ones always attributed qualities to Allah like this. And injustice at that. Besides, besides, because they attribute to Allah words He did not say — slander; there is slander here too.

Whereas our Lord's willing does not exist over people. In the previous verses, that our Lord has no willing over people, we explained. We are explaining it anyway. Yes. Let this stay here. Let me take this one.

But people — but some people, because they 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 — of Surah Al-A'raf, verse 172, we recommend they read the footnote of that verse. Let them read it there in more detail and comprehend it. And we sit here live on air. If anyone doesn't understand, we say: ask us. You didn't understand, ask again. You didn't understand, ask once more.

Let us explain. Our duty is to tell people the truth, to tell what is right. Yes. We have come to verse 30 of Surah At-Tawbah. "The Jews said Ezra is the son of Allah." Supposedly the son of Allah. Ezra. That's why the Jews say the fire will not touch us for more than three days. What does Allah Almighty say? If so, wish for death right away, He says. Why does He say wish for death right away? Look how beautiful. Don't bear the grief and gloom of the world at all, He says. They can't explain this part anyway, but I'm telling you. Don't bear the grief and gloom of the world, He says. You'll leave here anyway.

Don't bother with your troubles, stresses and illnesses here. Come, He says, die. Three days. Yes.

This one too — can't you move this to this side? There's writing here, it comes over the writing, this. Can't you move this to this side? You can, right? Okay, yes. I think it seems to have started. Look, it came. Now I'll raise my hand. Look. Look.

It came. Yes, from Surah At-Tawbah, verse 30, let's begin. What do we say? "The Jews said Ezra is the son of Allah, and the Christians said the Messiah Jesus is the son of Allah. These are their words they mumble with their mouths. They imitate the words of those who disbelieved before. May Allah destroy them, how they are turned from truth to falsehood!" Now these people don't know about the covenant; they don't know that the covenant is man's own destiny. And since destiny is not gone into — touching on destiny, they'd be called fatalists, so they never go into it — they make all their mistakes this way.

Wrong. In that case, verse 172 of Surah Al-A'raf does not describe destiny.

It describes how destiny is formed, that is, our covenant with Allah. Someone is walking around outside there. Have a look, who is walking around there. Have a look. Go and see. Is it Bilal? Okay.

The correct one is: "The Jews said Ezra is the son of Allah. And the Christians said the Messiah Jesus is the son of Allah. These are their words they mumble with their mouths. The unbelievers — their words, to the words of those who disbelieved before, how they liken them! May Allah destroy them, how they turn from truth to falsehood!"

A person turns by his own will. You can deceive me for a while. Then I live my own destiny again, I go my own way. In that case nobody can deceive anybody.

Well, is there a verse about not being able to deceive? Who will say it? Let's see you say it. There is. Who will say it?

Let me say it. In hell, to the leaders, those under the leaders' command: you were at our head. You drew us onto this path. Now can you lighten the punishment on us, they say. And what do they say? We had no authority over you; you followed us on your own way, by your own will, it says. You followed by your own desires, you followed of yourselves, it says. That is, we were not going to change your destiny; you yourselves — your own destiny, yours too is together with us — you followed of yourselves, it says, you came to what we said, it says. Allah told you too, but — now we're opening up the meaning.

Allah told you too, but you had no side that would draw near to Allah. Just as we did, you too denied Allah — that is, the Allah of their understanding — just as we deny, didn't you? You denied like him too. You were together with us, it says. We had no authority over you, it says.

How beautiful the verses are, connected with one another. But if you know their meanings too, it's even more beautiful. What is this like? You have a seed in your hand, but you don't know what seed it is. You read the verses too, but you don't know their meaning. But you sow the seed, and when it sprouts, then you understand what that sprout is.

If you know the meanings of the verses, those sprouts, those seedlings, you sort out very nicely according to their kind.

Yes.

The wrongly rendered part in this verse is this: "how they are turned from truth to falsehood." The correct one is: how they turn from truth to falsehood. All created people were created in the world of lahut. Then our Lord, in verse 172 of Surah Al-A'raf, made a covenant with people. Everyone's desire and wish was written for them as destiny. People, clothed in flesh and bone, came to the world to prove what kind of person they are. In that case, since no one can change anyone's destiny, people cannot be turned from truth to falsehood. That is, people cannot change their own destiny by others' will, and people can have no effect on their destinies.

Since every person will live the covenant he gave, they turn from truth to falsehood only by their own desires. Yes, verse 32 of Surah At-Tawbah — we have come to that verse. "They want to blow out Allah's light with their mouths. Even if the unbelievers dislike it, Allah will surely complete His light," it says. Yes, whereas: they want to blow out Allah's light with their mouths and extinguish it. Whereas even if the unbelievers dislike it, Allah will never give up continuing His light. Not, as it wrongly says here, even if the unbelievers don't want it, Allah will surely complete His light. Allah's light is the religion of Islam; according to the verse inne'd-dîne inda'llâhi'l-İslâm, Allah has completed His religion.

Is there yet a completion of a religion besides which there is no religion but Islam? The whole of it is the Quran anyway. Since the Quran will continue until the Day of Judgment, whether the unbeliever wants it or not, the Quran will continue until the Day of Judgment. Because the religion is completed.

There is nothing beyond it. He will continue it.

The wrongly rendered part in this verse is this: "Allah will surely complete His light." The correct one is: Allah will never give up continuing His light. That is, it is completed. Here it's as if something were missing, as if Allah would send other prophets or other books and complete it by the Day of Judgment. As if the Quran were incomplete. That's what it amounts to. God forbid.

Allah Almighty has completed His light. That is, He sent the light of Islam to people as a religion with the Quran, and the religion is completed. That is, the Torah, the Psalms and the Gospel are in the Quran. In the wrongly rendered part it says this: "Allah will surely complete His light." Our Lord has completed His light. Is something missing in the Quran, or will another prophet come, so that our Lord will complete it with the commands by which He sends His light until the Day of Judgment? Whereas our Lord has completed His light. The correct one is this: Allah will never give up continuing His light.

Until the Day of Judgment, Islam will continue with the Quran's sharia ruling. Until the Day of Judgment. Whatever the religion of Islam was in the time of the Prophet (peace be upon him), whatever the lifetimes are — at the Judgment, when, it says, the mountains pass like the winds, when the seas swell, when the earth throws out what is inside it, when the sky flows like molten metal, the religion of Islam is the same. There is no change in it. So the religion is completed. And it will continue until the Day of Judgment.

Verse 37 of Surah At-Tawbah: Postponing the sacred months is only going further in unbelief. Nobody can postpone Allah's command at all. If you set out to postpone Allah's command, according to your own mind, not liking the law Allah has placed upon us, according to your own mind, seeing Allah's wisdom as lacking and seeing your own mind above it, you postpone them: wouldn't it be better if it were here? Or if you say this is too much and oppose Allah's verses, this is going further in unbelief. That is, further than unbelief is associating partners with Allah. Shirk. Yes. Even if you deny one verse, you become an unbeliever.

"Because by it those who disbelieve are led astray," it says. Allah leads no one astray. Because by it those who disbelieve go astray. By their own will. "To alter the number of what Allah has made sacred and to make lawful what He has made sacred, they count the sacred month lawful one year," it says. (?) "And count it sacred another year. Thus their evil deeds have been made to seem good to them." This is wrong too, this part as well. Their evil deeds seemed good to them. "The unbelieving people cannot attain Allah's guidance." This part is wrong too. As long as they continue in that state, they cannot attain Allah's guidance.

How many wrong things they have. They all pinned their sins on Allah, their own sins.

Postponing the sacred months is only going further in unbelief, because by it those who disbelieve go astray. To alter the number of what Allah has made sacred and to make lawful what He has made sacred, they count the sacred month lawful one year and sacred another year. Thus evil deeds seem good to them. The unbelieving people, while in that state, cannot attain Allah's guidance. How beautiful. Always with what man does himself, and with Allah's mercy being abundant, that He will forgive them — how beautifully it says it — that is, when they turn back.

In this verse there are three wrongly rendered places. First: "because by it those who disbelieve are led astray." Second: "their evil deeds have been made to seem good to them." Third: "the unbelieving people cannot attain Allah's guidance."

The correct ones are these: Because by it those who disbelieve go astray. The second correctly rendered place is this: Evil deeds seem good to them. And the third correctly rendered place is this: The unbelieving people, while in that state, cannot attain Allah's guidance. The error in the first place: "because by it those who disbelieve are led astray." Allah leads no one astray. At the address "Elestü bi-Rabbiküm", people made a covenant with our Lord. Everyone's own desire and wish was written for them as destiny. In that case, by his own desire and wish, a person either belongs to the group of the right, that is, he has chosen the religion of Islam, or, as one of the left, he is outside the religion of Islam. In that case our Lord leads no one astray.

At the address "Elestü bi-Rabbiküm", those of the left who denied our Lord, by their own desire and wish, those who expect another god, have gone astray. The correct one: because by it those who disbelieve go astray. Yes, the second wrongly rendered place: their evil deeds — "their evil deeds have been made to seem good to them" is what it says. Let's put a letter "i" here, yes, it didn't write it.

"Their evil deeds have been made to seem good to them," it says. Our Lord makes no one's evil deeds seem good.

Allah Almighty leads no one astray. Is Allah lying to people with His word? What does He say? O My servants, whatever state you are in, I will forgive you what you did in the period of ignorance. Turn back, He says. Turn back. Repent, come, know Me as Lord. I will forgive your sins, He says. And I sent you the Quran; this Quran is a mercy to the worlds, that is, whoever turns to the Quran, I will forgive him. Turning to the Quran means obeying Allah's word. Allah does not lead astray one who obeys His essence; he does not go astray. A person goes astray by his own will. Yes, how they see Allah as guilty — do you see how they furnish Allah Almighty like this with false accusations, sir, with slanders?

God forbid.

Our Lord makes no one's evil deeds seem good. On the contrary, so that people turn to the truth and, moving away from evil, attain Allah's mercy, He sends them prophets, books and scholars. The correct one: evil deeds seem good to them. The footnotes really ought to be written very long, but then the books can't hold it. If we had to explain it the way we explain it here, one footnote would be 3–4 pages, another 5–6 pages, and a huge book would result. We explain it here as well. Anyone who wants can follow it both from here and from our videos, right? These are being uploaded as videos anyway.

The third wrongly rendered place is this: "The unbelieving people cannot attain Allah's guidance." Are there none among the unbelieving people who attain guidance? There are many. In that case, did our Lord not know those among the unbelieving people who attain guidance, and so was He unaware of the future? God forbid. God forbid. According to the verse that there is not a single living being to come until the Day of Judgment whose doings We do not know — don't the verses contradict each other here?

Doesn't our Lord say: if this Quran were a human fabrication, you would find in it many words that do not agree with each other? So the correct version of this is: The unbelieving people, while in that state, cannot attain Allah's guidance. But when they see the truth, they repent and attain guidance.

There is a question here. Maybe two questions, I don't know. Let's see.

Here, the first one is here. Ömer Sefa says: Wa alaykum as-salam. The guest says salam, Hodja. We already covered Surah Al-Hashr, didn't we?

And there's one here.

Can we enlarge this a little? It doesn't read here. If he could enlarge these writings, if they got bigger like this.

Hodja, as-salamu alaykum. I kiss your hands, he says. (?) Hodja, this starting before the elections and lasting until after them, a continuing division and separation and exclusion, we are experiencing among friends. Because we are in the People's Alliance, we have been officially declared bogeymen, idiots, divisive, supposedly by those who love us. This situation hurts me deeply. Should friendship be built on these things? May Allah be pleased with you, how well you put it. Look, may Allah be pleased with you. Now your being with the People's Alliance — and ashâbü'l-meymeneti mâ ashâbü'l-meymeneh: O people of the right, glad tidings to you — you are in that group, within the People's Alliance.

Mashallah, you are in a good place, because you are in a good situation, I'll explain. The second, and ashâbü'l-meş'emeti mâ ashâbü'l-meş'emeh: O people of the left, woe to you — those of whom it says that. Now the leftists create division among themselves; they don't just divide. A Muslim excludes no one. A Muslim calls no one an unbeliever either, because in one of the verses: if you call a Muslim an unbeliever, it says, before he dies you will go as an unbeliever, it says. In a second verse: a Muslim mocks no one either, because Allah Almighty in the verse says: do not ridicule anyone, that is, do not mock; that people is a better people than you, it says. The person who mocks you today, the person who seems divisive today, may tomorrow meet the mercy of the Truth and attain the guidance of the Truth and perhaps rise above your faith — do you have a deed in your hand that he won't?

So what you must do is not grieve over them. You will say to them: may Allah reform you. Reform. After reform: may Allah grant you good guidance, you will say. Because these people, toward whoever does good to this homeland, whoever raises this homeland, whoever works to save this homeland from captivity, whoever saves this homeland from the rule of other nations, have always looked with an evil eye. The leftists have always seen the Muslim as one living like a weed. Like a weed. When a Muslim lives by Allah's command, in the life of this world he is both at peace and, because he makes no distinction among people, he lives in a festive atmosphere.

But a leftist — I say leftist, look how nice. A leftist. Why do I say leftist? The leftist of that moment. Of that moment. Because later he may perhaps rise above me, I can't know. But I'm describing the feeling of the leftist of that moment. There is ego. There is pride. There is arrogance. There is fame. There is glory. There is seeing a person as beneath oneself. Those who are ready to sell themselves for a sweet word. These are the leftists. Just say a sweet word to him. These people, knowing no decency, manners, honour or dignity in their affairs, living among themselves all the indignities that are outside the religion of Islam, completing themselves as life, living in the world, or, in front of the Muslims who see themselves as human in the finest way, because they see themselves as a mirror — from the mirror, the Muslim, you know, he sees as beneath himself, but actually the Muslim is serving as a mirror for him.

He himself is beneath him. One mustn't grieve over this. You will not grieve over this. I have told you the traits of the leftists. These are the traits of the leftists. They are civilised. According to their own minds. Whereas they are civilised — slaves held captive by someone else's ideas. Look, not civilised. A civilised person is one who produces his own ideas and serves his homeland and his nation, a different person. Today, the person who, instead of producing ideas, adopts the poisonous language of the West as his motto and at the same time sides with the West and betrays his own homeland is not an enlightened person, but one living in darknesses.

And they are the ones who are friends with the taghuts — that is who they are. Taghut is both Satan and the two-legged human in the guise of Satan. So, in what I say, what does verse 257 of Surah Al-Baqarah say? "Allah is the friend of those who believe. He takes them out of darknesses into light." And the taghut, it says, is an enemy to people; it takes them out of the light and leads them into darkness. Now, the people taken out of the light, who lead others into darkness, who seem divisive to you, who see themselves as superior to you — in the light of the verses, now you go and think what state they are in.

You will not grieve over them; you will pray for their reform, so that they see the truth, so that they stand up for their homeland, so as not to follow the lies of foreign enemies, so that they stand up for their own homeland, so that we stand up for this sacred homeland the martyrs, our ancestors, left us — for that we will try to enlighten them. And if they are not enlightened, we cannot change anyone's destiny, and we are no one's enemy; we are not people who create division within our own nation. It may be that tomorrow or the day after they come to a better state than us, and we too look at them with admiration.

God willing, they will come to their senses. Let us pray they come to their senses.

If you have other questions, ask whatever you want. But our work does not mean dealing with politics. Here we are telling people the truth, aren't we? We are explaining the verses. Yes. This is not politics. Sir, if he is a leftist, the leftist will do his leftism. If he is a (?), a (?), he will do his (?). If he is an unbeliever, he will do his unbelief. And the idolater will do his idolatry. What does this mean? The idolater goes and worships what he made with his hands. And the unbeliever doesn't worship the idol, but says of Allah: Jesus is my son, (?) his wife, says Allah is three, and so he associates partners that way.

And the Muslim says: there is no god but Allah; to Allah alone I bow and prostrate, he says. Everyone proves himself in this world in this way. How beautiful. Yes. Everyone will live his own destiny. Everyone will prove himself. You will not grieve because he said such things to you. Tell me a word, and I'll tell you where you stand. You will remember this saying of Mevlana. We say the same words anyway. You will remember our words. With their own words you will try to explain to them where they stand. If he doesn't understand, a claim that I must by all means explain this to him — we don't have that.

If we insist on explaining, we will have touched on people's destinies. You say it and move on. Allah Almighty: I do not call anyone to account for what I did not make known — you will have carried out that verse in practice. Yes, verse 43 of Surah At-Tawbah — we have come to that verse.

"Allah has pardoned you. But until those who told the truth became fully clear to you and you knew the liars, to them why did you give leave? it says. Now, in the sense that Allah here scolded the Prophet and pardoned him, it says.

Allah never said to the Prophet a word that would scold him. If He had said it, in Surah Al-Fath He would not have said that He forgave his past and future sins too.

He does not say I scolded you like this. Look. And my Lord, he says, educated me. He educated me well. Now look at how this word is rendered. And now I'll open up the word here. Look at this word. I'm reading the wrongly rendered one again. It truly makes one's heart ache. "Allah has pardoned you. But why did you give them leave before those who told the truth became clear to you and you knew the liars?" Whereas now look at the verse. Allah has pardoned you. Indeed, by giving leave to the liars — look. Indeed, by giving leave to the liars, here the truthful became fully clear to you. Indeed, it says, by giving leave to the liars, the truthful became fully clear to you.

But they were in ugly conduct toward Allah, it says. Those you gave leave to. Look, it supports him, it says. Support for the Prophet. Why does it say it like that? Why like the wrong rendering? Allah Almighty doesn't say it. Now, who will give a verse for this? Weren't the verses going to confirm one another? They will confirm. So there must be a verse matching this. It will prove that the wrong is wrong. There must be a verse that confirms we rendered it correctly. What does it say?

What? No. It has to be a verse, a verse. That's a verse too. There must be a verse. There must be a verse that proves this. He does not speak idly — does not speak — however simple (?), He does nothing in vain. One of them writes to me; there, too, an imam said wearing a skullcap is "visual" — wearing a skullcap is "visual". What does "visual" mean? Seeing it from one another and doing the same thing. Whereas since He does not speak idly, He does nothing in vain either. I said: that imam should just do his imam's work. If he's an imam, I said, maybe he has memorised the word, he recites the Quran beautifully, he is an imam, he leads the prayer. But he should not poke his finger where it's not his business. This skullcap is not "visual".

It reflects the white sunlight. A reflector. So that the sun doesn't get to your head, Allah Almighty has us wear the skullcap to protect this trust He has given us. Protect His trust. So that the sun doesn't get to your head. What do you do? So that the sun doesn't get to your head, you use an umbrella there, don't you? Those going on Hajj, those going on Umrah use umbrellas. And a black skullcap absorbs. It absorbs the sun. That's why there they always wear white. White, so that it reflects. You drink water. Why do you drink water? You hold your left hand on your head and drink the water with your right hand.

Because the heart is close to the head, when you drink water, the coldness of this water causes contraction in the capillaries. It gives you a temporary numbness, sir, a (?). Holding your hand on your head, the warmth in your palm provides the warmth in your head. Because the water you drink — the thing's vessels — gives warmth to the capillaries, it prevents your, er, thing. It prevents the harm it would do. He has shown you nothing as pointless. These are not "visual", not "visual".

There you go: those who poke their fingers where they don't know, to show off their so-called hodja-ness by being called hodja — poor people.

My duty is to sort out the verses. My duty is not memorisation. I don't do memorisation either. I haven't memorised it. Should I now lie to you that I have memorised it, and since you don't know Arabic, go lakır lukur, lakır lukur? So that you think I know Arabic. And their talking like this is lakır lukur, lakır lukur.

Yes. Yes, our time is up. We stopped at verse 43 of Surah At-Tawbah. Page 177, 177. On that page, at verse 43, we stopped. Our Lord — if we live, next Saturday, God willing, if we are healthy and well, we will be with you again. You can ask us your questions. Don't say "can this even be asked?" Ask in whatever way you like; beneath the questions you think you can't ask lie very fine answers, verses. You can't know. Ask whatever you want. Stay well, may Allah keep you. As-salamu alaykum. Wa alaykum as-salam.