Talk of 23 May 2023

In the name of (?). Yes.

34, 52, 55.

Enter.

There are questions here. No, sir. No? No, sir. okay, this this week, isn't it, this, today's, yes guest

question... which number is the question page, on page one hundred seventy-seven. Surah At-Tawbah, on page forty-three.

We stopped at the forty-third verse.

It would be nice like this. Right?

It goes like this. Yes. He did it nicely. He opened this up. He did this part nicely too, but we couldn't center it. This part came out like this. Look. Sir. We can shift this a bit more to this side. This frame like this. From here. Yes. This part stayed open, but it's nice like this too. It's nice like this. Yes. Not long like that, it's nice like this.

It didn't reload. How do we get this out of here? Do we press here? This one? It reloaded then, though.

Of course. Of course. Let it be like this, let it stay like this. Let's see this X from here. Okay. Good.

Now we're bringing this up.

On page 177, sir, 43. the verse, on page 177

Anyway Wherever I leave off, I open that, 43. (?) That too let me open it Yes. Peace be upon you. Good evening.

In the opening of the footnotes, we stopped at the 43rd verse of Surah At-Tawbah.

We are reading the wrongly translated verse.

"Hodja, is everything all right?" someone says.

They say our brother Alparslan isn't here. Our son Alparslan is a bit unwell.

Because his work is heavy, he couldn't easily get over his illness.

So in his place, so that our lesson isn't lost, we're coming. If you have questions, you can ask us.

It seems like there's no one here, I suppose. Is anyone here? Let's have a look.

There are ten people, ten people. There are ten people. Yes. We can also talk back and forth. We can do it in our lesson. But, a beautiful verse, all of the verse is beautiful, but the wrongly translated part enlightening people, Allah Almighty being free from deficient attributes, and also that the Prophet (peace be upon him) was not subject to an address in response to what is said, now we will explain this to you very nicely. Allah has forgiven you. Look. Allah has forgiven you. First of all, this much, this statement: the Prophet (peace be upon him) commits a sin and is forgiven for this sin.

It can mean that too. Now, the point where people go wrong is this.

All prophets, they say, even if only a little, committed sins. That is, they call it zalla. Zalla.

The Prophet (peace be upon him), him too, they accuse of zalla in many places. for example Abu Selemen's, Abu Mektub, was it? Abu Mektub, I think. Abu Mektub's, but when the Prophet was telling the polytheists of Mecca, when he went among the polytheists of Mecca, when asked what the Prophet is telling, the polytheists of Mecca see that (?) but he frowned, they say. They attribute this to the Prophet (peace be upon him) and say he committed zalla. Yet with words that contradict the verses, they are not aware that they deny some verses in the Quran.

One: I sent you as a mercy to the worlds. Ve mâ erselnâke illâ rahmeten li'l-âlemîn. So one who came as a mercy to the worlds does not commit even a zalla. His whole being, his life, is to teach people the finest character; when He says, I sent you to perfect good character, you cannot look for zalla in this. Because there is no deficiency in Allah's word. These are verses. In this case.

Doesn't the Prophet make mistakes? Ah, he does. He does. Because Allah Almighty says, We did not create you free from error. Well, he makes mistakes, but is there any other human or being besides people for him to err against? No. Complete toward the worlds, deficient toward Allah Almighty. In a hadith, the Prophet says this. Value me too only as much as is due. That is, don't compare me with Allah, he says. Allah protect us. If he has any fault at all, it is toward Allah Almighty. It is not toward the worlds. Because Allah Almighty sent him as a mercy to the worlds. So if he had committed a zalla, then he would be at fault toward the worlds.

The worlds are at fault too.

A person's sides to be forgiven come to light, sir. In this case, because people do not know many verses, they picture Allah Almighty opposite them according to their own minds. Whatever he understands from the verse or the rendering of the Arabic, he fits Allah into his head the same way. He answers Him accordingly. As if there were Ahmet Efendi or Mehmet Efendi in front of him. Yes.

Allah has forgiven you. Look. First, although no such thing happened, one: slander against the Prophet. Two, My Lord raised me well. He raised me, He raised me well. it also contradicts the hadith. My Lord taught me, He taught me well. Allah taught. They say Gabriel taught. He puts Gabriel in the place of Allah. They even say Gabriel revealed it. Where? At Sidrat al-Muntaha it was supposedly Gabriel. He supposedly (?) him. He was supposedly revealing. Astonishing, really. People who render the Quran in a way that degenerates it this much, did they not fear Allah at all? Yes. But until those who speak truthfully became fully clear to you and you knew the liars, to them why did you give permission, it says. Here also, as a reproach, Allah Almighty says to the Prophet, I'm reading it again, look: Allah has forgiven you, that is; but until those who speak truthfully became fully clear to you and you knew the liars, why did you give them permission?

they render it this way according to their own minds, whereas according to the verse "He does not speak idly"; if he does not speak idly, he does nothing idly either. A hadith is the counterpart of the verses; a hadith without a counterpart in the verses is not a hadith. So what the Prophet did and said is the counterpart of the verses; then if the Prophet acted according to the verses, Allah Almighty, by forgiving the Prophet for His own mistake, would be accusing him. If people render the verses in such ignorance that they cannot grasp so deeply what Allah and His Messenger mean, they end up accusing Allah and His Messenger this way.

Yet look at the meaning of the verse, look at the verse now. Allah has forgiven you. Indeed, indeed by permitting the liars, look, by permitting the liars, the truthful became fully clear to you. But they were in ugly conduct toward Allah. It says it beautifully. A printer has been put here. We'll delete this here.

Yes.

This isn't working. Why isn't this working, kids? This isn't working. We'll do this. We read it again. Look: Allah has forgiven you. He forgave. By permitting the liars, look, by permitting the liars, the truthful became fully clear to you, it says. So why does it say here "Allah has forgiven you" but say nothing about what he did?

When the revelation stopped, the Prophet said, I wonder if Allah is displeased with me. For about a month he received no revelation.

And he would look to the skies. He would look around like this.

After a month Allah Almighty sends down revelation. Allah, your Lord, sees you looking around. Allah is neither displeased with you nor has He forsaken you, it says. Look how beautifully it says it. Allah is neither displeased with you nor has He forsaken you. Here too: Allah has forgiven you. Indeed, how beautifully it says it. Indeed, you did a good thing. What did you do, it says. That is, you did this without consulting Me, but indeed you did a good thing. What did he do, it says. Remember, it says, to whomever We give knowledge, We give wisdom. That is, you know who the liars are. With this wisdom you have been given, you know it too.

So what does it say? Indeed by permitting the liars, look how beautifully it says it, the truthful too became fully clear to you. But they were in ugly conduct toward Allah. That is, by your permitting those liars, they were in bad conduct toward Allah. You did well, it says. And it follows it up with that. How can you slander Allah and His Messenger here?

Yes. How can you state the verses this way?

The wrongly translated part of this verse is this. Why did you give them permission until you knew the liars, the liars?

Yes.

and the correct version: by permitting the liars the truthful became fully clear to you; how beautifully it says it in the wrongly translated part, Allah Almighty, to the Prophet (peace be upon him), is reproaching. What do they say? Until you knew the liars, why did you give them permission? Allah Almighty does not reproach the Prophet (peace be upon him) and never in this way to the Prophet (peace be upon him) does He speak. Why? Because He raised him Himself.

Even if He reproaches, it is between Himself, His Essence, and the Prophet only. It is not toward the worlds. Even if He reproaches. Why? Because He sent him as a mercy to the worlds. a situation arises where He could not raise him, could not tell him his deficient side, and so Allah Almighty is accused here too. But is he fully perfect? Deficient toward Allah. Complete toward the worlds, deficient toward Allah Almighty.

Because the Prophet (peace be upon him) saying, My Lord raised me, He raised me well. In Surah Al-Fath, verse 2, His saying, I have forgiven your past and future sins. Also Surah An-Najm, verse 3, the verse "He does not speak idly" — it contradicts these. Allah Almighty would not express it this way to the Prophet (peace be upon him); it would also follow that our Lord could not raise the Prophet (peace be upon him) well, which contradicts the hadith and many verses as well. The correct version is that my Lord says to the Prophet (peace be upon him): the liars to you, by permitting the liars, the truthful became fully clear to you.

Yes.

When the verses are rendered, the first condition, people need to know this, in no way can anyone ascribe attributes to Allah Almighty. This is the first condition, because He is free from deficient attributes. Also, Allah is complete and perfect. His being complete and perfect, His being free from deficient attributes. This is the first condition. If a person reflects on this: the seven heavens, the galaxies within these heavens, and Allah Almighty saying in His verse, What We create, firmly We create, from our father Adam, from the founding of the world, from the first creation of these worlds until now, all He created continuing as He created them, the worlds continuing on their own course as He programmed them — this is Allah Almighty's being free from deficient attributes and being completely perfect.

With our tiny minds we cannot attribute deficiency to Allah. Whoever writes in this way, it shows his own mind is deficient, and because his love for what is between Allah and His Beloved, his affection, his faith has not reached perfection, the situation arises of looking for deficiency in them, and, Allah protect us, the person's faith is also doubted.

now again, of the verse, of Surah At-Tawbah, in the forty-sixth verse it says this: if they had wanted to go out to battle, they would surely have made some preparation for it; look how well the Prophet, how well he knows them, he sent them; but Allah found their conduct ugly and held them back. There you go. a moment ago He was reproaching the Prophet too; now Allah found it ugly and held them back, it says. Do verses contradict each other this much? Allah Almighty censures one word of His with another of His words; why did you give them that, it says, sir, did you give permission; and here, I found them ugly, it says, and I held them back, it says; to them it was said: stay with those who stay behind, with the women and children, it says yes, now reading the verses, out of our faith: Allah said it like this.

He said it like this to the Prophet too. We say it, move on, and go. None of us grasps Allah Almighty's being free from deficient attributes, that He created the worlds complete and perfect, and that the verses must be rendered so that no deficiency at all is attributed to Allah, and reads them with reflection. Nobody reads it anyway.

Now I'm reading the correct one. If they had wanted to go out to battle, they would surely have made some preparation for it.

Up to here this is correct. But they were in ugly conduct toward Allah.

Now here, the counterpart of this verse which I said and wrote correctly, I'm now reading in the wrongly translated verse. But Allah found their conduct ugly. Allah didn't know what they would do, and then their conduct toward Allah He saw as ugly and held them back. Don't you come. You are in ugly conduct toward Me here. Now I'm reading again the correct verse I read a moment ago. But they were in ugly conduct toward Allah. Where is this? A person living the destiny of the covenant he made with Allah Almighty. There, within those destinies, it came to light. They were in ugly conduct.

They became of those who stay behind, staying with the women and children. Who? They themselves.

What does it say here? To them it was said: stay with those who stay behind, with the women and children.

Now, You sent me. If You had not sent me, I would still have fought them and done You a good turn. That is, I'd have stood against them. A person says that, he'd say that.

But no one will be able to question Allah. Because the world He prepared as an environment for people's lives. In the address "Elestü bi Rabbiküm", Allah Almighty made a covenant with people. Because He appeared to those who denied His Essence, into this world, a hidden world where His Essence is not seen, He clothed them in a body, (?), and sent them. Now, in an unseen world, prophets, scholars He sends. There you saw Me but could not believe in Me as your Lord. Now I'm sending you prophets, books, scholars. Come on, let's see you. Because he denied there while seeing Allah, out of pride and arrogance he had his covenant written as destiny that way, so the person has the right to question Allah Almighty.

I saw You as being like me. I imagined the one who created me differently. I couldn't recognize You. If You had sent me to a hidden world, look how beautifully I would have worshipped You there I would have. Take Surah Ta-Ha, verse 134. Here you are. If We had destroyed them with a punishment before the Quran, that is, before sending them to the world, if We had destroyed them with a punishment, they would have said this, it says. If You had sent us prophets and books, we would not have fallen into this disgraceful (?). That is why He sent us to a hidden world, where His Essence is not seen, where it is hidden.

Come on, let's see you now. That is why no one will be able to question Allah. Allah's attribute of being Allah. These worlds, this universe He brought into being from nothing and this worldly life, solely on account of His being free from deficient attributes, Allah's attribute of being Allah, so that no one would question Him, He created. Creating is not hard for Him. yes now after explaining this much here, let's read the wrong one once, and the correct one right after it, it will be understood better; if they had wanted to go out to battle, they would surely have made some preparation for it, but Allah found their conduct ugly.

And He held them back. To them: stay with those who stay behind, with the women and children, it was said. It's always Allah holding them back. Stay with the women, He says to them. Now we're giving the correct one. If they had wanted to go out to battle, they would surely have made some preparation for it. But they were in ugly conduct toward Allah. They became of those who stay behind with the women and children. So why did Allah Almighty make a covenant with us? He wrote our own desire and wish, our aim, as destiny for us. He wrote it as destiny. He placed in us characters suited to living out these destinies.

However much we, in this worldly life, within however long a life, to complete these desires and wishes, to live out the characters He placed in us, and Allah Almighty, so that we can live out these characters, actual deeds preparing before us, and with the good deeds and sins we commit through these deeds of ours, (?) to Allah, so we can be witnesses to ourselves and those around us, however many breaths we need, that many breaths He wrote for us as our lifespan. This is our lifespan. We say a person has completed his lifespan. He passes on to the hereafter.

Actually, the truest word on this is this. After a person has proven what kind of person he is, neither an hour early nor an hour late, he passes on to the hereafter. Otherwise: he completed his lifespan. He did, but was he able to prove himself? This is the essence of it, the cutting of this question: once a person has proven what kind of person he is, his lifespan is complete. The number of breaths is neither an hour more nor an hour less; he passes on to the hereafter. Yes.

The wrongly translated part of this verse is this. Allah found their conduct ugly and held them back. The correct version is: but they were in ugly conduct toward Allah. They became of those who stay behind with the women and children. The reason these verses are wrongly translated arises from Surah Al-A'raf, verse 172: from failing to grasp its meanings. The origin of the wrong verses rendered this way rests on Surah Al-A'raf, verse 172. Our Lord has never, using His own will over people, ruled over people. But Allah created the human He willed. He separated a part from His spirit. Look, pay attention here.

Allah separated a part from His spirit. A part. He never interfered with that part. He left that part to its own will. No one can say of that part, Allah made him do this, He did what He willed like this, what He willed like that. And people who say it this way cannot render the Quran's verses. Unaware of Surah Al-A'raf, verse 172, in this way unaware people cannot, by knowing Arabic, give meaning to the Quran's verses. But if he knows Arabic and is going to render the Quran's verses for people, he will render them this way. One: he will render them without ascribing attributes to Allah. Two: not making the Prophet (peace be upon him) speak idly; toward Allah Almighty, even if there is a zalla, as long as he lives in the worlds, he is complete toward the worlds and deficient toward Allah Almighty.

No one will be able to look for zalla in him.

If you render it this way, go ahead and render it. Write.

what did we say: Al-A'raf Surah, verse 172, it rests on that; our Lord never ruled over people by using His will over them; since our Lord was going to use His own will over us, well then, if He was going to steer us with His own will, why did He make a covenant with us, why did He write my desire and wish as destiny for me here now a question arises: if He made a covenant with me, and wrote my desire and aim as my destiny, and did not interfere with what I wrote, and even when He did me a kindness, saying, do it like this, you'll be better — in the face of that, if the person said, no, I'll do it my way, for his own desire and wish, how do you know? Well, I know my covenant; He helped me with my covenant; the help, what does it say?

if you come at this time, you'll slip; and what do I say? if I am going to slip, protect me with Your mercy; look, without slipping (?); how beautiful; He also helps people; He never interferes with anyone, and whatever he wants He gives him. What he wants — look, what do we say? (?) here anyway: when Allah Almighty made a covenant with people, a person's desire and wish He gave in full, it says. Neither more nor less. Had He given more, he would go astray. Had He given less, he would rebel. That's why I say He gave it in full. Words, great care. Great care must be taken with words. I say it that way in many places.

Yes. Since our Lord was going to use His own will over us, why does He make a covenant with us? Every person came to the world to prove what kind of person he is. Our Lord says in His verse: Did you think you would die without proving what kind of people you are he says. In this case too, our Lord does not interfere in any of people's affairs in the world.

Only when they are about to step outside their destinies does He put them back inside their destinies. He intervened, yet He did not intervene. They lay a plot. And I lay a plot, He says. What plot is this? When people are about to step outside their own destinies, He lays a plot that will put them back inside their destinies, and the things the person does turn out badly, and he enters his own destiny out of necessity. And proves to himself what kind of person he is. He didn't interfere anyway. Yes.

We have come to Surah At-Tawbah, verse 51.

Here a question there's none.

It would be better if questions were asked. I suppose I'm resting too. I answer the question. Do you have a question, Ömer? Exactly. Yes. Surah At-Tawbah, verse 51. Say — I'm reading the wrong one, mind you. You've learned it by now. You've solved its secret.

Those who listen to me regularly know these too. But if there are new listeners, at least they will have learned. And the video is taken from here. On YouTube, on Facebook, right? These are listened to. People who don't know will have learned.

Surah At-Tawbah, verse 51. I'm putting out the wrong one, reading it. Say: nothing other than what Allah has written for us will ever reach us. is it right or wrong? Even look, even this much is wrong; why? look, let me tell you: well, what Allah has written for us, nothing other than that will ever reach us — Allah wrote nothing for us; we ourselves had it written, we ourselves by Allah; look: say, nothing other than what we had Allah write for us will ever reach us; how beautiful if he doesn't render it this way, as he said, say — these are always the same mistakes anyway — nothing other than what Allah has written for us will ever reach us; that is, we made a covenant, but Allah did not heed our covenant, what we wanted.

He wrote His own wish. If He wrote it Himself, then it cannot be broken either. True, destiny is not broken. But we had our destiny written ourselves. Ourselves. Do you see the mistake? How? He is our Protector. True. So let the believers rely and trust in Allah alone. This is also correct. It doesn't say Muslims, it says believers.

Because among Muslims there is not one who relies on and trusts Allah. People are full of doubts. But the believer (?). Yes. The wrongly translated part here is this. Nothing other than what Allah has written for us will ever reach us. People can't easily find this part to be wrong anyway. yes, the correct version: nothing other than what we had Allah write for us will ever reach us we had it written ourselves; Allah Almighty created our spirits in the realm of Lahut; now we will prove it; what, I'm the one saying this, but why are you saying this? Prove it anyway, if we get up and say of something we won't prove, "no, it's like this", we deceive both ourselves and people.

Allah protect us.

Allah Almighty created our spirits in the realm of Lahut. And when He said to them, I am your Lord, there our spirits divided into three groups. That's what it says in Surah Al-Waqi'ah. That is, all the kinds, three classes coming from one another. Those of the right, those of the left and the class of the Muqarrabun. What does it say? Ve eshâbü'l-meymeneti mâ eshâbü'l-meymeneh. Those of the right. Ve eshâbü'l-meş'emeti mâ eshâbü'l-meş'emeh. Those of the left. Ve's-sâbikûne's-sâbikûn. Ülâike'l-mukarrabûn fî cennâti'n-naîm. These are the group of the Sabiqun. Those of the right: the people who said to our Lord, You are our Lord, the people who said, You are our Lord; if (?), it says of them, how pitiful their state is.

Denying Allah, denying the Lord who created him, standing before him, and waiting for the Lord of his imagination. The reason: because He gave a part of His spirit, Allah Almighty appearing in human form, and, out of the pride and arrogance of man's nafs, its haughtiness, his waiting for the Lord of his imagination and, the Allah who created him standing before him, his denying Him. That's why Allah Almighty calls them lying disbelievers. This verse is right there. They are lying disbelievers. My Beloved, He says, don't mind their calling you a liar. Back then they betrayed Me too. They are lying disbelievers, He says.

Why lying disbelievers? Because they denied their Creator in plain sight, lying disbelievers. I used to say, among disbelievers, there's not one true word. Anyway, these were liars at their origin. At their origin they denied Allah.

Now can you understand the situation? Why does Allah call them disbelievers?

Allah willed it, in a beautiful way, let me tell you, sir, He created man, put in his hands his own denial, his will. Think of it like this. Right now people are already wary of this. Of artificial intelligence. They're going to make robots. And these, they say, change after a while. And if these turn against us, they say, very grave events will come about, they say.

Technology says this. Allah too created man. If you turn against Allah, you won't be able to overpower Allah. And He has prepared hell for you.

Everything comes to light anyway. This comes out of his own hands. Yes.

Allah Almighty created our spirits in the realm of Lahut and to them: Elestü bi Rabbiküm. When He said, I am your Lord, there our spirits divided into three groups. Those of the right, those of the left and the class of the Muqarrabun. Then our Lord made a covenant with each of us one by one. Each of our desire and wish was written for him as his destiny. Look, now it supports the other verse too, doesn't it? It also supports the precious phrase: what we had written, we had our destiny written. Verses never contradict one another. If one of your writings, one rendering contradicts another rendering, the person didn't understand the verse. He has a deficiency here.

He is not a person authorized to write the footnotes of these verses — that's what it means. Yes. It doesn't mean he will find the mistakes in the verses. And it does mean it. Because to find the verses wrong — or rather not the verses, but to find their wrong rendering, what will he do? He will know the root of the essence of the verses. If you can't know its root, you can't render it. Yes. Each of our desire and wish was written for him as his destiny. When the wrongly translated part says, nothing other than what Allah has written for us will ever reach us, our covenant with our Lord is removed.

Allah Almighty ends up writing the destiny of whomever He wills however He wills. Because the Quran's verses were rendered with this understanding, they ascribed attributes to our Lord and put the Quran's verses in contradiction with one another. The correct rendering: people, in line with their own desires, had our Lord write their destinies. Yes.

We've come to Surah At-Tawbah, verse 55. O Muhammad! Allahümme salli alâ seyyidinâ ve nebiyyinâ Muhammedin ve alâ âlihî ve sahbihî ve sellim. Let their wealth and children not make you envious. Yes Because Allah only wants, with these, in the life of this world, their punishments to increase and their souls to depart as disbelievers.

Allah created man in order to punish. Is that what's being said?

How did they render Surah Al-A'raf, verse 179? Ve lekad zere'nâ li cehenneme kesîran mine'l-cinni ve'l-ins. Indeed, it says. We created many of mankind and jinn for hell, it says. Look, look, look, look. Allah for punishment. These are counterparts of the same verse. The same rendering.

Superstition supports superstition. In the rendering of the verse, superstition supports superstition. It removes Allah's being free from deficient attributes. He fits Allah Almighty into his own mind, judges Him with superstitions, and to justify his own superstition, verses incompatible with one another in this way he renders. Whereas Surah Al-A'raf, verse 179 is like this.

Hell, for many of mankind and jinn, was created. This is hell, and these are people; this hell, for these people, was created, but these people, for hell, were not created; people were not created for hell hell was created for many of the people, for some of them it was created; why was it created? I said a moment ago that artificial intelligences, after a while, since they themselves rule, give, make decisions, these could change and form an army of rebellion. They're now wary of this situation.

Allah Almighty, too, gave people a part of His own spirit. He gave their will into their own hands. Allah gave a part of His own spirit and, by their own will, wanted their Lord to be known; in response, people who deny their Lord, when they wait for the Lord of their imaginations — He created hell for this.

Now let it explain; it's good, I suppose.

Now we read the wrong one once more. We'll read the correct one once more. After that we'll prove the footnote with its footnote.

O Muhammad! Let their wealth and children not make you envious. Because Allah only wants, with this, in the life of this world, their punishments to increase and their souls to depart as disbelievers. That's supposedly what Allah wants. Allah sent this Quran as a mercy to the worlds. all these people, those living in the universe, mankind and jinn, it invites to His Essence; can a person deny it, saying it doesn't invite? Except the mankind and jinn who deny; hell has been prepared for them anyway. Well, if Allah wants their souls to depart, why did He send them to the world? (?) us there; He knows anyway who is for paradise and who is for hell.

They even go so far as to deny this Quran coming as a mercy to the worlds. By rendering it this way. Yes.

Within a circle of ignorance so great that they can't know where the roots of the words they say lead, people who render verses — a person would think like this: I'm rendering this verse like this. Is this really its meaning? Yes.

How nice.

Fatih Bey asked so nicely.

How are we going to render it, he said. You will render it on the condition of not ascribing attributes to Allah, he said. Huh? He confirmed it.

Let their wealth and children not make you envious. Because Allah only wants, with these, in the life of this world, their punishments to increase and their souls to depart as disbelievers. Now I'm reading the correct one. O Muhammad!

Let their wealth and children not make you envious. Because with these, in the life of this world, they only increase their own punishments, and they depart as disbelievers by what their nafs has done. The wrongly translated part in this verse is: with these, Allah, in the life of this world, only wants to increase their punishments and for their souls to depart as disbelievers; the correct version: because with these, in the life of this world, they only increase their own punishments, and they depart as disbelievers by what their nafs has done as long as people are unaware of our Lord's covenant, the translators who render the Holy Quran cannot escape making these mistakes; in this case only this many words: you are not authorized to render the Quran's verses, that's what it means; however much Arabic you know, you are not a person authorized to render the Quran's verses.

In the address "Elestü bi Rabbiküm", our spirits, with our Lord, made a covenant. Each person's desire and wish was written for him as destiny. After this our Lord programmed these worlds. These programs will never change again either. In this case, since every person, to prove what kind of person he is, came to the world, our Lord has no further influence on people.

Out of His mercy Allah Almighty sends people prophets and books. He wants to bring people out of darkness into light. In this case, if He scatters His mercy over people, how is it that in some verses, as it was wrongly rendered — yet the meaning of the verse is not like that; the correct rendering of the verse is this. Because with these, in the life of this world, they only increase their own punishments, and they depart as disbelievers by what their nafs has done. Since every person will be held to account for what he did, here people, by their own actual deeds, will see the recompense of what they did.

I've used an incomplete phrase here. This part needs fixing. For example we say (?) people He wants to bring out of darkness into light. In this case, if He opens His mercy over people, how then, as in some verses wrongly rendered. That wrongly rendered one needs to be put here. I went from here to the correct one. I didn't put it here.

Let's place it there.

Then we'll fix it.

Yes.

Let me take this from here.

(?) this needs to be brought.

Let's have a look at this. Why is this? Let's do the thing with this. (?) (?) Why isn't this working? I'll look at it. Why isn't it working? There's something here. With this, when we press Command S, look, Command C when we press it, there's nothing here. No letters.

No letters. The letters don't stay. Look, are you staying? This isn't working. This isn't working. Now there's something here with this. Like this, F keyboard it'll be. F keyboard. Where is this keyboard?

Is it some problem, I wonder?

Okay. Let's go in here. Look, it doesn't come.

Let's take this from here.

This doesn't stick. Why doesn't it stick? Let's plug it straight in here and see.

Look

it came, do you see? It came.

Now let's continue this.

Yes Now this let's plug it in here Let's see, is it this? It's not.

I where did I go it's stuck something will go wrong there underneath

(?) Now C Yes. Let's go in here. Okay.

This isn't it.

I didn't say I'd done the right thing.

This is gone too. (?) we're doing it. It doesn't come.

It needs to copy this.

Again.

later

we'll do that; time is passing, we'll look later; but this there's an error in this it won't go through let it stay like this Which verse were we reading? 55? Let's see, let's see.

The verse below then. It explains the verse below. Then we'll go in here. Here. Yes.

Let's come to Surah At-Tawbah, verse 66. don't forget that, we'll put it there, we'll do the thing there; which verse was it? verse 55. Surah At-Tawbah, verse 66, we've come to it; we're stating the wrongly translated part: do not apologize in vain, it says; do not apologize in vain, because after believing you disbelieved again a group of you who repent, even if We forgive, another group, because they are guilty, We will punish, it says; here now Allah Almighty's forgiveness come on, I forgave you; come, you I won't forgive that's what it means; I'm reading again: do not apologize in vain, because after you believed, you disbelieved again; even if We forgive a group of you who repent that is, even, even if We forgive, a group because they are guilty We will punish, it says; now look at the correct one now look: do not apologize in vain, because after you believed you disbelieved again; We forgave a group of you who repented not "even if We forgive"; a group of you who repented We forgave; the other group who did not repent, because they are guilty We will punish; look how beautifully Allah's attribute At-Tawwab comes to light: At-Tawwab; man commits sins, He created us fallible a person is a Muslim.

Then he became a disbeliever.

Then he saw: I am on the wrong path. He became a Muslim again. They also call this murtad. That is, a turncoat. Turncoat. But he is still a Muslim. He repented. So Allah: the one who repents after becoming a disbeliever I have forgiven; the one who does not repent, does not repent, these are guilty. They will be punished. That is, for hell. Hell was created for these. For those who do not know Allah. Yes, the person turned away. He is full of doubts. Then he found the truth more fitting in Islam. He came back. So Allah Almighty did not create people free of error. He sent them to this hidden world.

He forgives the person. He has the attribute At-Tawwab. The others, those who don't repent, will remain (?) punishment.

The wrongly translated part here is this. Even if We forgive a group of you who repent, another group, because they are guilty, We will punish. The correct version: We forgave a group of you who repented. The other group who did not repent, because they are guilty, We will punish. The guilty one does not repent. But they rendered this part such that: even if We forgive a group of you who repent, you know, even if We forgive (?), another group, because they are guilty, We will punish. Another group was guilty too. I forgave that one. Forgive this one too. It means this too.

Here it's always what Allah wants that comes out. Yes.

In His verse our Lord says, We accept repentance abundantly, He says. In Surah An-Nahl, verse 119, our Lord says this. Then surely your Lord, those who do evil out of ignorance and then after that repent and set their state right, will forgive. Because after they repent, your Lord is surely most forgiving, most merciful, He says. How beautiful. In many more verses, that our Lord accepts the repentance of those who repent — there are many verses about this. The meaning in this verse is this: those who repented and became disbelievers, then, that disbelief is shirk toward our Lord — those who understood this and, repenting again to our Lord, returned to Islam, our Lord has forgiven.

Because our Lord created people fallible. The person erred. Then he understood his error and, to our Lord who accepts repentance abundantly, apologized. That is, he repented. Those who did not repent remained disbelievers. It is not that Allah Almighty, from the others, that is, those who don't repent, will not accept their repentance; there is no such thing. Every soul will see the recompense of what it did by its own will. And our Lord, our Lord will give people the recompense of what they did with justice. With justice.

Let's do it with Surah At-Tawbah, verse sixty-seven. After that let's end our lesson.

The hypocrite men and hypocrite women are not of you, they are of one another.

They enjoin evil, forbid good, and are stingy. They forgot Allah. And Allah forgot them. Because the hypocrites are the transgressors themselves. Now here there's a place where they ascribed to Allah Almighty a deficient attribute. They forgot. Allah forgets nothing. Nothing.

If Allah withdrew His gaze from the universe for one moment, the universe would fall into chaos.

In this case, the Prophet (peace be upon him), as he ascends on the Mi'raj, hears a word. Wait, O Muhammad, your Lord is performing salat, it says. The Messenger is astonished.

Allah Almighty has no need to pray. What is this? When he comes into the Divine Presence: O Muhammad, that word you heard, it says, why didn't you ask about it? O Lord of the worlds, You know me better than I know myself, he says. My salat, He says, is to be on duty at every moment, to (?) the states and movements of those I created, and their sustenance to give. This shows that our Lord, not for a single moment, is overtaken by absentmindedness, is not overtaken by sleep, that He is on duty.

Yes.

After that, he brings Allah Almighty down to a human state according to his own head. How does... how does He answer this question of mine? He answers like this. He writes it that way. What does it say? The hypocrite men and hypocrite women are not of you, they are of one another. Correct. Which verse does this support? It's a wrongly translated verse, but not all of it is wrong. There are correct parts in it. We write the correct, the wrongly translated part here.

My son, he says, come, you too board the ship. I'll climb a tall tree; my son, he too will be left in the water a wave comes; when Noah's son, his son dies, when he dies — I had Allah's promise, he says, that from the prophet's lineage no one would depart as a disbeliever; O Noah, he was not of you, it says A bad thought comes to Noah's mind: I wonder if my wife had the child from someone else. O Noah, it's not as you think either, says the verse. Those who follow you are of your lineage. Those who do not follow you are not of you, it says. How beautifully it says it. Well, this is that too. How beautifully the verses support each other.

Surely the hypocrite men and hypocrite women are not of you, they are of one another, it says. The verses will always support each other.

They enjoin evil, forbid good, and are stingy. They forgot Allah, and Allah forgot them. Because the hypocrites are the transgressors themselves. Now the correct one: the hypocrite men and hypocrite women are not of you, they are of one another. Correct. They enjoin evil, forbid good, and are stingy. This is correct too. They forgot Allah, and Allah will forget them. He didn't forget, but He will forget. Where? He will turn His back and go — in hell.

After burning for many thousands of years, as the logs of hell they will remain, it says. Now according to this verse, the meaning we are explaining.

Since Allah has the attribute of justice. Now listen well. Those ignorant heads cannot understand what we say. What do we say? Eventually Allah's mercy will reach these people. They will be saved from punishment, we say. He says, there's no such verse.

They will remain as logs of hell, you know. Were you able to understand the meaning of this verse? Since Allah is just and sin will have a recompense. The sins they committed, He says, We will add up. They've wrongly put "We will multiply", it says. Allah does not multiply anyone's sins, He only multiplies good deeds. We will add up the sins, He says. The sin He adds up will also have a degree. If Allah is the owner of justice, for many thousands of years they will burn; their punishment will end too; in the end they should no longer suffer punishment; Allah has the attribute of justice, after all; what does He do this time? The nerve senses, He removes them; when the nerve sense is gone, hell's logs, fire, as firewood logs, that is, as hell's fire, as logs they remain; when you reckon them as logs: in the log, do they have a nervous system? No.

If they burn, do they feel any torment? No. So Allah's mercy will reach them there too. He will suffer torment as much as the torment they have suffered. After that pain, the nerve senses will be removed. They will remain there as logs. They will remain as logs of fire. Well, doesn't this mean Allah's mercy reached them there? Allah's justice ruled over them, didn't it? does that ignorant head of yours understand these verses? If you ascribe attributes to Allah this much, of course you'll do it here too. Everything will have an end. If these spirits are endless, if paradise and hell are endless, if the spirits too are endless, everlasting, if these are a denial, these too will have a sin through denial.

After that sin, they should no longer suffer torment. So He will remove the nerve senses. They will remain there as logs of hell.

Here too Allah's justice will come to light.

So we planted the flag (?).

Now you understand how deep the verses are.

We, in a verse it says, somewhere we say Allah speaks to the human heart through inspiration. Through inspiration. There's no such verse, he says.

Jacob (peace be upon him) says to his sons: my sons, all of you, don't enter through the same gate, the evil eye will strike you, he says. Enter through separate gates, through twelve gates, he says, the entry to Egypt.

We inspired Jacob with this, it says. Allah is saying it, after all.

We said it, it says, to Jacob (peace be upon him). Inspiration.

And Allah, the counterparts of the verses, if not a prophet, a person — He gives the verses to prophets. And the translations of the verses: to the scholars He has raised who are not prophets, He opens and explains the meanings of the verses. This too is called inspiration. Otherwise inspiration isn't like poets on the shore sitting and watching the sunset, the moon's Kronos, do they say Kronos? Yakamoz, the sea sparkle, right. Like drawing inspiration from the sea sparkle and writing poems — it isn't like that.

Satan too whispers into a person's heart. He thinks this is inspiration too. Inspiration will have counterparts in the verses. Yes.

There's a long way to go before these mature. Which one will you explain? But they don't know what it is.

The wrongly translated part in this verse is this. They forgot Allah. And Allah forgot them. The correct version is: they forgot Allah. And Allah will forget them. When? When they have suffered their eternal punishment and remain eternally as logs of fire, come on, may Allah grant safety. It's over then. Forever like that. Its fire constantly, but it won't do the thing. (?) they won't feel pain. They'll just keep burning and burning. The fire of hell will be of stones and people, it says. Look how beautiful. So they are eternal, forever like that. Is it worth it now, in this world, to deny Allah, to depart from justice, to oppress people, to lie, to slander, trying to spread falsehood over the truth here we had written a (?), let's see if it's still there Sir, I'll find it, God willing, now that Yes What did we say? This world is not worth this uproar Even if the mountains move from their place; the whole world is created by your Lord; never be never be, never leave His command; break free from the hand of that monstrous nafs Do not harm people with your hand and your tongue; the lust that commits adultery from your loins; taking on the burden of sin, do not buy hell along with it This world is not worth it

in this verse, with one error of wording, the meaning changes greatly; instead of "forgot", the word "will forget" should be used; our Lord forgets no one; if every atom's weight of actual deeds done is written as good deeds and sins, in the wrongly translated verse, by saying "they forgot Allah, and our Lord forgot them", whatever these people do in the world, since our Lord has forgotten them, what they did would go unpunished, and our Lord's justice would be impaired.

Whereas our Lord, because of the sins they committed, will leave them just so in the punishment of hell; when will He leave them in the punishment of hell? This is where the meaning of the verse becomes manifest. The Last Day will come. Israfil will blow the trumpet. All people will be resurrected. The Supreme Court will be set up. Eleysallâhu bi ahkemi'l-hâkimîn. Allah, the Judge of judges, after casting into hell the people who went to the hereafter as disbelievers, will then leave them there forever. Since they have no (?) of getting out from there again, as eternal people of hell they will remain there.

Our Lord says in His verse: Surah Ta-Ha, verse 74. Surely whoever comes to his Lord as a sinner, for him there is certainly hell.

There they neither die nor live a good life. This is Surah Ta-Ha, verse 74. Surah Al-Jinn, verse 15. As for those who stray from the right path, they have become firewood for hell. Look, they have become firewood. In another verse, after burning there for many thousands of years they have become logs of hell. That is when they eternally (?).

We stopped at Surah At-Tawbah, verse 76. Page 182.

Stay well, may you be in Allah's care. Lillahi Teala'l-Fatiha.

Amin ya Rabbe'l-âlemîn