Talk of 27 May 2023

Okay. Like this, once or twice it (?), and then look at that yes (?), is there something, a written question, this? What? One came; last week we talked about the answer this one? Peace be upon you, Hodja, can a person know whether he is in his covenant or not? I kiss your hands. If you knew what your covenant was, why would you have come to the world? No one can know what his covenant is. Now when you made the covenant with Allah Almighty, Allah Almighty, at the address Elestü bi Rabbiküm, a denier, or let me put it this way, you know whether you are wretched or (?), because you did not want it.

There you know. But when you come to the world, you cannot know. Because He sends you to a hidden world. This world is a world in which His Essence is not seen. In the world of the hereafter you see His Essence. And before you, already there, when He says I am your Lord, people divide into three groups. Into what? In Surah Al-Waqi'ah: those of the right, those of the left, and the class of the muqarrabin. Now in this case, those who saw Allah Almighty there as being like themselves, that is, who saw Him in human form and said He cannot be my Lord, who waited for the Lord of their own imagination, in this case Allah Almighty says to them: these are lying unbelievers.

Because although they knew themselves, knew Allah Almighty, although they knew their own creation, they denied Allah Almighty. What does He say? Lying unbelievers. For example, an instance of this also happens in the world. Allah sends messengers from His Essence. He sends prophets. What do people do? They do not believe the Prophet. If only He had sent you together with angels, they say. If only angels had come, and so on. With all sorts of stories. Just as they do not believe the Prophet, in the world of the hereafter too, although they know they were created, that Allah Almighty's Essence created them, created human beings, those who go into denial there are those of the left.

That is, those of the left whom He calls ve ashabu'l-meş'emeti ma ashabu'l-meş'emeh.

Allah Almighty addresses us there too, like this. That is, He leaves us time. Do you never reflect? Do you not use your reason? His verses lead us to reflect both in the world and, in the world of the hereafter, within a unit of time He gave us; yes indeed, all people are here. And before Allah Almighty, or even if we do not believe, God forbid, He says I created you. And no one else comes forward. I was created, I know that too. Because there is no before. Suddenly there is a coming into being. In this case a person has to use his reason. If we had been created by someone else, would he (?) the one who says I created you, sir?

What would he do? He would say he is lying. He would destroy him. He would say I created you. He would come forward. When no one comes forward to destroy Him either, you say: so this is the One who created us. There is no such one either. Before you stands Allah. That is, the Creator stands there. And beside Him the Prophet, yes, says our Lord is the One who created us, it is He; yet still there people, out of their pride and arrogance, because they deny Allah, the people of the left, join that group, those of the left. In this case we know there. So why did we come to the world? That is what one of them is asking.

Although we knew there, why did Allah Almighty not put one in paradise and the other in hell, since He knows? What need is there for this world? Allah Almighty is free from deficient attributes. From deficient attributes. No one will be able to question Him. This too is Allah's attribute of being Allah. What does He do? He creates these worlds. Open it there, let's read verse 134 of Surah Ta-Ha to them once more. This must be a new guest. He doesn't know. Let's repeat it for them. Yes. Surah Ta-Ha, what does it say in verse 134? Before the Quran, if We had destroyed them with a punishment.

Surah Ta-Ha 134. If We had destroyed them with a punishment before this, before the Quran, surely they would have said, it says, they would have said this: O Lord, You should have sent us a messenger, so that before falling into this lowliness and disgrace we would have followed Your verses. This is Allah's attribute of being Allah: according to this verse, that is, according to Allah's attribute of being Allah, He creates these worlds, so that no one can question Him, and all people, with the deeds they did, without any way out, will be called to account before Allah. Yes.

The world is a world in which we do not know what covenant we gave. Now someone could ask me a question like this. Hodja, you knew your covenant, didn't you?

He could ask. Look now, a person has seven states of the nafs. Nefs-i emmare, nefs-i levvame, nefs-i mülhime, nefs-i mutmainne, nefs-i raziye, nefs-i marziye, nefs-i safiye. At nefs-i emmare a person has said the shahada. He drinks, gambles, commits adultery, does every kind of filth. No prayer, no fasting, no zakat, no hajj. When (?) comes, look at my heart, my heart, he says, it cleans my heart. With his words he throws himself into the middle of paradise. Then there is nefs-i levvame. At nefs-i levvame one also fasts, gives zakat. That is, he does his acts of worship. If he turns to taqwa, for Allah Almighty says We sent you two garments.

The first garment is the garment that gives (?). What does He say the second garment is? Taqwa. Turn to taqwa, He says. Taqwa is avoiding doubtful things. The third state is nefs-i mülhime. At nefs-i mülhime, when a person turns to taqwa, he becomes a possessor of wonders. And he thinks himself a very great saint. Yet just as a person spends his money, he is spending from himself, and he doesn't know it. Here a person can even go into kufr. For example, as when Mevlana Hazretleri's father's friend was told not to perform the prayer. These were tayy-i mekan. Now we come to nefs-i mutmainne. Nefs-i mutmainne: Surah Al-Fajr, verses 27 to 30.

O soul that has found rest, with your Lord pleased with you and you pleased with your Lord, enter among My servants, enter My paradise, as Allah Almighty says: people who have come to know Allah Almighty's manifestations. These are the believers. Going up from here is nefs-i raziye. In verse 7 of Surah Al Imran, those whom Allah Almighty Himself raised and called ve'r-rasihun, kneaded with Allah's knowledge, people. These are people Allah has raised. Their death, it says, is like the sun going and the darkness coming.

These are people raised inwardly, raised by Allah Himself, of whom, in verse 35 of Surah An-Nur too, Allah's light semavati ve'l-ard, meselü nurihi ke-mişkatin fiha misbah, el-misbahu, the verse continues: to those in whose heart We placed Our light, it says, neither the east's nor the west's shadow falls; the sun rises in the east and sets in the west, that is, neither the shadow of outward knowledge nor falsehood affects it, it says. Because these take from the essence and give from the essence. From the essence. The meanings of the verses. When one rises above this: kutbu'l-aktab, nefs-i marziye, comes once every two hundred years. If he rises above that too, the kutbu'l-aktab, coming every two hundred years, the people who remove falsehoods from the religion.

With the people of whom Allah Almighty says Allah will continue His light until the Day of Judgement, every two hundred years He has the falsehoods that entered His religion removed from the religion. And the verse in which He says I do not call anyone to account for what I did not make heard He brings to light. Yes. That is why Allah Almighty says this in His verse, He says: when We created the worlds We did not take Satan and his companions as witnesses for Ourselves, He says. Where is this? In nefs-i safiye.

What does it mean? People who enter the secret of the secret. With us, Allah Almighty, to those people who come every two hundred years, through some beings He created, shows some secrets. Some secrets. They cannot tell those secrets. Forbidden. In any case, if he were going to tell them, they would not show him those secrets. He does not show them. In this respect, people like these know their covenant. In the time of the Prophet there were the aşere-i mübeşşere. That is, the ten people given the good news of paradise. Do you think the aşere-i mübeşşere existed only at that time? In that time too there are aşere-i mübeşşere.

They too tell people in every age, but they are hidden, you cannot know. On your right, on your left, in front of you, in the middle, here, among these people. They too are like the stars in the sky. Yes.

People like these, whom the aşere-i mübeşşere raised, people who have come to know Allah Almighty's secret.

Besides, the angels and, it says, the scholars bear witness that there is no other god but Allah, it says. Allah says this. I am not saying this. So these are people who know Allah Almighty through His manifestation. People like these. Now, in the Prophet's time there were the noble Companions. What are the noble Companions? Those who saw the Prophet are called the noble Companions. Is that so? Those he sat and talked with are also called the noble Companions. Then are there no Companions in this time?

If you say no, you deny the verses.

Allah Almighty, above all, has made the Prophet alive. He is alive. If he is alive, the one who sees him is like a Companion. He is a Companion.

Even if you see him in your dream, if in manifestation you do the same work together with him, you too are a Companion. Companions continue on the earth. There are such people. But those (?) heads, since they do not know the verses this deeply, say the Companions were of that time. There are none in this time. Then, they say, the Quran too addresses that time. Not this time, they say. You know Allah Almighty says cover your head. They say that belongs to that time. There was no manicure or the like, they say. Back then, they say, hair was falling out. They covered their heads, they say. Look how nice. The man makes up a story according to (?).

In this world, no, no.

This world is both a hidden world and a world of secrets.

It is not this outward world your eye sees. There are radars, look. They see what you do not see. Yes.

It's understood, I suppose. The guest. To the guest. Why did He send you to the world? Now it's understood better. Allah Almighty is free from deficient attributes. No one will be able to question Him. For the manifestation of Allah's attribute of being Allah He created these worlds and sent us here. Yes.

yes someone else, one, is sending, sending a question if you raised this a bit, these writings, directly like this, couldn't it be bigger? Sure. He can't read these writings, they're very small these are writings for young people like you to read, not for us we can barely see even with glasses. Peace be upon you, dear Hodja; a person who sees himself as a member of a Sufi order looking down on another person because of his mistake, telling that person, if it weren't for us Allah would not take you into account, saying, who are you to meddle with us, you will join this order, saying such words, passing judgement on a person, how right is it?

May Allah be pleased with you, he says. There is no rightness in this. It is wrong from top to bottom. By entering there, the person sees himself above people. Superiority is with Allah. No one is superior to anyone. If everyone sees himself lower than others, then that person's struggle against his own nafs comes out, so that he struggles with his nafs and becomes a (?) servant like Allah Almighty's secret. In this case a person of a Sufi order does not speak like this. In my opinion this person is there to drive people away from the orders. You know, once in Medina a Jew was working as a teacher.

To three thousand hadiths I will add three thousand, if there is a brave one, let him sort them out, he said. And what did I say? I am the brave one, I will sort them out, I said. Seven volumes of hadith, and those that (?) call sahih hadiths at that, I sorted them out. People who know the verses know what the hadiths are like. Because they are the counterpart of the verses. This person too is like that teacher, as some hodjas are at present. I am not saying every hodja. For example, I came across one in Fatih. A hodja who was the hodja at the İsmail Ağa mosque. This man was (?) a person of a different mentality.

Because I saw he was telling something false. He says something. When we told the truth, the man flew into a rage and grabbed my collar like this. There was a young man with me. He squeezed the man's throat like this. All along, he said, I wondered whether this is a hodja. This is right. Is it me who knows it wrong? he said. I barely got the hodja out of the boy's hands.

Hodjas like that. These are such people too, I suppose. No member of a Sufi order would say this. He might say this: the hodja at the head is an exploiter of conscience. An exploiter of conscience. What does he do? He flatters them, his students. Look, you are very good people. How shall I put it. If it weren't for you, these worlds, Allah Almighty these worlds would destroy. He flatters them like this, flatters them. For himself, that is, he profits from them. There are plenty of such people without conscience. Allah Almighty says to such people in His verse: himself in a position he does not have, showing himself in a position he does not have, let that person prepare his place in the fire, He says.

Yes.

Your question has been answered too, I suppose. Do not value such people. These people are poor people who do not know themselves. Allah Almighty created this world as a hidden world. Who is good in Allah's sight or close to Him, who is far from Allah, only Allah knows. Do we know? Don't we know? We cannot know. Well, a man in his prayer, in his ablution, in his five daily prayers, can't you call him good? At that moment, rightly, by his state at that moment, I say good, yes I say good. But tomorrow or later you see he denies. And the bad one, the man is an unbeliever. Can't you call him an unbeliever?

That is, an unbeliever, I cannot call him an unbeliever either. Why? Look, what does Allah Almighty say in His verse? Do not mock any people. That is, do not ridicule. Anyone. It may be that that people is better than you, He says. If you do not know these verses, if you make fun of people, if you see yourself as superior, or if you say yourself (?) the unbeliever will enter as an unbeliever, you put your finger against Allah's verses. Yes. You cannot know; you must know the verses well. Look, among the unbelievers are there none who become Muslim? Plenty. From Islam are there none who become unbelievers? Yes, plenty. I am a Muslim, he says, what did I find in this, he says; stark naked people walk around everywhere, he envies them, this is life, he says. Does that have anything to do with being Muslim? No, he even is ashamed, ashamed to say I am a Muslim, because they have become the vanguard of Satan. Yes, we come to our lesson.

We left off at verse 76 of Surah At-Tawbah; the wrongly rendered part we will point out. What does it say? But when Allah gave them wealth out of (?), they were stingy with it and, turning away from Allah's command, went back on their words, it says.

Now we read the correct one. Let's see who will find it. The wrong part. Whenever (?) He gave them from His generosity, they turned away. They were already dodging anyway.

Look. People who do not know verse 172 of Surah Al-A'raf, in this way, attributing qualities to Allah, render the verses. What does it say? Turning away from Allah's command, they went back on their words. No created being can go outside the word it gave Allah. It cannot go outside its destiny. And it cannot go outside its word. Whatever word was given, Allah Almighty wrote that covenant for him as destiny. Now what does Allah Almighty say as people try to go outside their destinies? They set a trap. And I set a trap. When He says I am the best of those who set traps, He puts them back into their destinies.

He puts obstacles before their traps. They cannot go outside their destinies. So what does it say here? He took their word, they went back on their word. Then they attribute a quality to Allah. Allah could not write their destinies (?). And could not know their characters well, could not know what they would do. He programmed them falsely, these people.

Yes.

The wrongly rendered part in this verse is this. They went back on their words. The correct one: they were already dodging anyway. Allah Almighty knows what they are. No person, after making a covenant with our Lord, can go back on his word. Because his destiny has been written. Only, people write their destinies and live them. They went back on their word. That phrase is wrong. The correct one: they were already dodging anyway. Life is like that anyway. They were dodging. That is, our Lord knows within destinies what they will do and informs us of their situation.

Surah At-Tawbah, we have come to verse 77. Here too you will find the wrongly rendered verse.

Let me see if you can answer. (?) because they went back on the word they gave Allah and because they lied, Allah put hypocrisy, two-facedness, into their hearts until the day they meet Him, it says.

Because they gave their word denying Allah; he is reading the correct one already. Yes, because they went back on the word they gave Allah, it says. We read the correct version of this. Because they gave their word denying Allah, because they lied, until the day they will meet Allah, in their hearts there is the seed of hypocrisy, two- facedness. Allah does not put a seed, that seed of two-facedness, into anyone's heart. Yes. Whatever a person asked of Allah by his own will, Allah Almighty placed those characters in that person. Now Allah Almighty does not discriminate among His servants. If He discriminated, Allah Almighty would be described with injustice.

And described with cruelty. Because Allah would be cruel to create people for hell. Now they ask the Prophet (peace be upon him), whom do they call a tyrant? What does the Prophet (peace be upon him) say? A father who discriminates among his children is a tyrant too, he says. What are the words of the Prophet (peace be upon him)? They are the counterparts of the verses. So Allah does not intend injustice to the servants He created; the verse says so already: you wrong your own selves, it says; the verse is explicit. So if here it says Allah put the seed of hypocrisy, two-facedness, into their hearts, how are you describing Allah like this?

On what basis do you say it? Based on which verse do you say this? Show me a verse.

Show me that it is wrong. What is the verse?

If you render this by your own reason; one person puts it very nicely. A person who measures every matter by his own reason, he says, is like legless people who have put on artificial legs. You try to change today a thing you did yesterday. Seeing Allah in human form and thinking His reason is only as much as human reason, measuring what He says by your own reason, giving meaning to what Allah says by your reason, do you not refrain from slandering Allah? Astonishing. Allah put the seed of two-facedness, the seed of hypocrisy, into their hearts. Just look at you.

This verse is wrongly rendered in two places. One: because they went back on the word they gave; two: Allah, until the day they will meet Him, put hypocrisy, two-facedness, into their hearts. The correct one: because they gave their word denying Allah; second: until the day they will meet Allah, there are seeds of hypocrisy, two-facedness, in their hearts; they themselves, which they will spend themselves, in that way; whatever was asked, Allah Almighty wrote the person's destiny for them accordingly. Why? Ahmet, a Muslim, Agop, an unbeliever, and the other a Christian, the other a Jew, the other an idolater.

Well, Allah created all of us. Each of us, with different feelings, different wills, different thoughts, made our wish known to our Lord, what we wanted. And He gave us our natures. While writing our destinies, He even helped us.

If you go this way, you go wrong. To the other: you are doing wrong. You could not recognise your Lord. In that world. Because they persisted in their denial, Allah Almighty called them lying unbelievers. I used to say, is there not even one among them who tells the truth, I used to say. Allah does not lie either, but I did not understand the meaning of the verse. It turns out that while making the covenant they denied Allah. At the root these are liars. At the root. Yes. That is why, because they denied the Prophet too, what does He say to the Prophet? My beloved, do not mind their calling you a liar.

In their time they denied Me too, He says. See, a verse. These are verses.

Our Lord, the Lord of the worlds who created the worlds flawlessly, says this. Yes.

They have come out.

Learned from Ahmet, from Mehmet. Got a diploma. A diploma. He puts that diploma forward. He became a scholar. He renders the verses. Attributing qualities to Allah.

Fine.

You are educated. You are an enlightened person. But I cannot see that enlightenment in you. I will prove it. You have studied. You did a doctorate. A doctorate. That is, you did a doctorate in the knowledge you studied. You became its professor. With this, the verses of the Quran on earth that Allah sent to people, and these people serving on earth in Allah Almighty's highest office, people. They serve. In His highest office. And in this Turkey 83 million, 84 million people hang on their words at the Diyanet. Isn't that so? Whatever they say, this is how it is, they say. Well, for years we have been telling them: O people, worlds, come, look, this part is wrong.

If I am telling you, these people, something wrong, bring me to the truth. You are people serving in Allah's highest office on earth; bring me to the truth, bring me to the right path. Isn't it your duty to tell people the truth? If you are not wrong, aren't you obliged to correct the wrong? Why don't you take this up? Could there be a clearer statement than this? As if dead earth has been sprinkled over them, not a sound.

In these verses, (?) because verse 172 of Surah Al-A'raf is not known, they are rendered wrongly. One: the explanation of the wrongly rendered part. No person can go back on the word he gave our Lord. Because our Lord, whatever a person asked, giving him his wish and desire completely, wrote his destiny. No person can go outside his destiny.

Is there a verse saying he cannot go outside it?

Look, even if you asked this of the professor of professors, that verse would not be known. I will tell you now.

Unless We will, you cannot will; in the verse what does it say? Unless We will, you cannot will. What does this mean? I want to go outside my destiny. You cannot; that is in My hand, He says. Look, that is in My hand. A word has also come from Us, (?) moreover, with Us there is a book, He says; the Preserved Tablet is preserved; afterwards neither addition nor reduction is made to it, He says. So this matter is finished, He says, this matter is finished. Neither can your wishing change your destiny, He says, nor will I change your destiny, He says.

Do you see the meaning of life? Come on, let people know. But now they will say; by Allah's permission, God willing, when we explain these roots they will understand and explain to people, God willing. Yes.

The second wrongly rendered part is this. Allah, until the day they meet Him, yes. We at which verse were we?

Which?

One minute. We explained Tawbah 66, didn't we? Yes. One minute.

Let this part come like this.

Are we explaining Tawbah 66? No. We explained that. We explained it, but. Are we explaining 77? Okay. This part. Yes. Yes.

Until the day they meet Him, He put hypocrisy, two-facedness, into their hearts, they say. Allah does not put a seed of hypocrisy into anyone's heart, and He does not create the people He created as a load of sin for hell. If it were so; look, pay close attention here. When they say Allah put hypocrisy into a person's heart like this, they accuse Allah Almighty of such hypocrisy that it is both slander and hypocrisy. Where is the hypocrisy? On the one hand, that hypocrisy has been put into the heart of Ahmet, Mehmet, Hasan, Hüseyin, into yours, I will put it, you will be like this. And on the other hand He says He sends the Prophet as a mercy to the worlds.

And this Quran, to the worlds, to people, as a light, a radiance, a source of guidance, He sends. Now do the two statements agree with each other? In what they explain, does Allah become a hypocrite or not? They have truly rendered the verse, the verse, as if it's a verse. Yes, there is more depth to this, but I don't say it; this goes deeper, that is, if you open it up, Allah preserve us. That is why Allah Almighty said: a person who is not in that place, if he shows himself in that place, let him prepare his place in the fire. Is it your duty to render this? Ha, go ahead, gather people, gather scholars. Come, say it.

Scholars. In the old days there were emirs. To the emir an ordinary person would come: Sir, you explained this verse like this, he would say. To the emir, no getting permission from his secretary, no getting permission, he would go straight in. Here we put people, ministers, members of parliament in between, we cannot go and meet them; astonishing, he would explain to him, prove it to him; that emir would say yes, you are telling the truth, and would correct his words. If we tell these, their ego is puffed up. He tries to throw falsehood upon you, upon the truth. But the truth has come and falsehood has perished.

He doesn't know. Yes.

What did we say? Allah does not put a seed of hypocrisy into anyone's heart, and does not create the people He created for hell as a load of sin. At the address, our Lord; those who denied our Lord, when they made the covenant with our Lord, our Lord those who denied, although they knew they were created, those waiting for the Lord of their own imagination, even these, lying by denying Allah, they themselves put two-faced hypocrisy into their own hearts, the seed into themselves. They put that seed, the seed of hypocrisy. Otherwise Allah does not put a seed of hypocrisy into anyone's heart. What does seed of hypocrisy mean? Two-facedness, that is, deceiving people and turning them away from the path of truth, lying; of all evil, the mother and the father is this seed of hypocrisy. What does Allah Almighty say in a verse? When a fasiq brings you news, He says, look.

A fasiq. Think of it, a fasiq at that. When he brings you news, until you learn its truth, do not assail any people, He says.

Today the seed of hypocrisy has been scattered. They set the people against each other. These people with seeds of hypocrisy in their hearts, this nation they are trying to govern. Ömer Ağa, govern yourself. Put yourself on the right path so the people follow you too.

Someone is asking a question. Let's see what he says here.

Our son Hüseyin asked this. Let's see what he says.

Yes.

Peace be upon you, sir; and upon you be peace. In this Friday sermon they said the following.

Is this an authentic hadith, he asks. Our Prophet Hazrat Muhammad (peace be upon him) once said to his Companions: Allah has such servants, who are neither prophets nor martyrs, that on the Day of Judgement, because of their closeness to Allah, the prophets and martyrs envy them.

Up to here it is right, but when it says prophets, that was inserted there.

But those people are gathered with the righteous servants. The righteous servants are the prophets. According to a narration, Allah Almighty, from the soul of the Prophet, which He created first, created 124 thousand prophets. And with them, in verse 181 of Surah Al Imran, He made a covenant. Yes, Surah Al Imran 181, in the verse, look what it says here now. 81, sir. Huh? 81. 81. Not 181. Verse 81. Let's see what it says there. Let's take a look there. Surah Al Imran (?). Yes.

When Allah said to the prophets: after I have given you the Book and wisdom, when a prophet comes confirming what is with you, will you surely help him? Do you affirm this? it says. To those prophets He created first. He creates them from the Prophet's soul. That is why all prophets say I am the first of Islam, and all the prophets, it says, knew the Prophet as one knows his own child, it says.

Which person knows his child the way they knew a prophet like that?

Now there are insertions into the hadiths all the time. Insertions. It sounds nice, though. That is what we are reading here now.

Do you affirm this? Have you taken on this covenant of Mine? He says. He asks the prophets. When He said this, they answered: We accept. They answered: We accept. Thereupon Allah says: then bear witness. And I am with you among the witnesses. Allah Almighty bore witness together with those prophets He created. He did not bear witness with us. However high one may be. He bore witness with the prophets. Now we'll read this question from the beginning. We'll come to it. Where do they go astray? If one word has entered in between, if one word entered wrongly, it ceases to be a hadith.

They would be accusing the Prophet. Now, one letter, misunderstanding a hadith,

if they accuse the Prophet, if they accuse him, think how those who render the verses wrongly accuse Allah. Think about this too. Our Prophet Hazrat Muhammad (peace be upon him) once said to his Companions: Allah has such servants, who are neither prophets nor witnesses, neither prophets nor martyrs, that on the Day of Judgement, because of their closeness to Allah. Now let me open this part for you up to here. What does it say? Allah has such servants, not prophets and martyrs, it says, that on the Day of Judgement, their closeness to Allah. Now when I was writing the tafsir, the tafsir, we came to martyrdom, we were writing; I'm not writing anymore, we could not become martyrs, what's the use of writing; as much as He told me to write; and tears flowing from my eyes, but we could not become martyrs. After a while Allah Almighty, in my heart, wished: wash your hands and face. I went, washed my hands and face, came back. Have you never heard, He said, the ink of the scholars is like the blood of the martyrs.

Look, there you go, right. That is, we are proving the verses. We will come proving and proving. If you cannot live these, you cannot understand the verses, you cannot understand; you judge as you please and resort to what is wrong. Yes.

Because of their closeness to Allah, the prophets and martyrs envy them.

For example, Jesus (?), Allah Almighty, among His beloved ones, John, Zechariah, Moses, these this time. These, they say, envied these.

Sir. Of course those people are gathered with them, the martyrs, at the same level as the righteous servants. But what happens? For example, you are in the same land, you are in paradise, in the same paradise, because he is a prophet, he has one more palace. Or one more mansion. If He gives him three, He gives you two. We will give him two mansions, He gives you one. But you are together. Why? He was a prophet. Verses came to him. Revelation came to him. Did revelation come to you too? Did you think yourself a prophet?

Yes. This takes it out of being a hadith. Because it accuses the Prophet here. Let's see what else it says. Let's look at the rest.

These are those who, without any bond of kinship or any interest between them, love each other purely for Allah. These are the believers anyway. This lower part is the believers anyway.

They love each other for Allah. There is no going back for them, it says. They do not fall back. Believers do not fall lower.

Understood, Ulutaş. Yes, verse 80 of Surah At-Tawbah, have we come to that verse? Yes, verse 80. Look how nicely we add the hadiths too. Say any hadith you want. We will add the hadith from those verses too. Yes, in Surah At-Tawbah, the wrongly rendered verse we are reading. Verse 80. It has been rendered wrongly. Wrong. When we say a wrongly rendered verse, do not misunderstand it as the verses being wrong, God forbid. A verse has no mistake. A person understands a verse wrongly. And renders it wrongly like this.

O Muhammad! Allahümme salli ala seyyidina ve nebiyyina Muhammedin ve ala alihi ve sahbihi ve sellem. Ask forgiveness for them or do not ask. Even if you ask forgiveness for them seventy times, Allah will never forgive them. This is because they denied Allah and His Messenger. Allah does not guide the people who are fasiqs, it says. Now because people do not know the verses, that is, Allah's attribute of being Allah, or rather because they do not know it, because they do not know Allah's divinity from (?) attributes, because they do not know verse 172 of Surah Al-A'raf, for that reason they think all these are right.

He said Allah does not guide the people who are fasiqs. Now, yes, these are unbelievers, they say, destined for hell, they say. But you cannot make all unbelievers destined for hell. You cannot make all fasiqs destined for hell either. Look what it says: when a fasiq brings you news, until you learn its truth, do not assail (?) any people. So carrying tales is not good, it says. not good, you become a sinner, it says. But it does not say you become an unbeliever. It says fasiq. Here too it says the same thing. Fasiqs, that is, those who carry tales. Now have you made all of them destined for hell?

You never carried any tales. We never carried any tales. We never committed any sin. Then straight to hell. Well, where did we hide this verse: if We had created you (?), We would destroy you and create servants who make mistakes, He says; that is, we live through a period of ignorance, like a fruit on a branch, an unripe fruit, a period of ignorance; we carry tales too, we lie too, we sin too, we drink too, we gamble too. Then later we see: alas, the path we took is wrong. When you say my Allah, forgive me, will Allah not forgive you? There is no sin Allah does not forgive.

As long as you return to the Truth, to the Truth. As long as you continue on the path of Truth. As long as you know your shortcoming, know your helplessness, ask your Lord for forgiveness. Until the soul reaches the throat, Allah accepts people's repentance. Iza beleğati'l-hulkum. Until the soul reaches the throat. Hine'izin tenzurun. Come on, if only you could turn (?) back. Ve nahnu akrabu ileyhi minküm ve lakin la tubsirun. All the relatives gathered around him wait for his soul to leave, it says. Are you closer to him with your power, or are We closer?

So why up to here? There is nothing above here. Some say up to the rooster bone. Because after that the world opens. In that world you see the worlds you have been through since childhood. Within seconds. Within seconds. As long as a cigarette's smoke stays before your eyes, in that much time, with your childhood, (?), up to that time, exactly as it was he lives it. That is the verse seriu'l-hisab for you.

Yes.

My Lord made me live all of it, I lived it, I am telling what I lived anyway. These are the counterparts of the verses. And I am explaining the verses.

What was it? He does not guide the people who are fasiqs. The original of this? The people who are fasiqs, as long as they remain in that state, cannot reach Allah's guidance. Look, the will is in the person. Just return. Know your covenant. Allah left you alone with your own will. With you, within your own will, He wrote your covenant for you as destiny.

Do not blame Allah for everything.

We say the correct one: communities that continue as fasiqs cannot reach Allah's guidance.

Among the people who are fasiqs, are there none who reach guidance? No. Everyone has carried tales. Among them, later he has regretted it. He has drunk.

In the end he has become a saint. Is there such a person, Hodja? There is: Bishr al-Hafi Hazretleri. He never left the tavern.

In Iraq, in Baghdad, when he died, the animals (?), there horse carts there were, they began fouling the roads, for Bishr al-Hafi Hazretleri used to walk barefoot. They said Bishr al-Hafi Hazretleri must have died, the animals are fouling the roads. Yes. Just repent. Repentance; Allah is Ghafur, Rahim; there is no repentance He does not accept. Yes. Our Lord, among the people who are unbelievers, did He not know those who reach guidance, and so was He unaware of the future? You know, in the verse: until the Day of Judgement there is not a single living being whose doings We do not know; according to the verse, do the verses not contradict each other?

Does our Lord not say: if this Quran were a human fabrication there would be many contradicting (?) in it? So the correct version is this. The people who are unbelievers cannot reach Allah's guidance while in this state. But when they see the truth, they repent and reach guidance. We end our lesson here, gentlemen. We have 5-6 more minutes, but let's see, one more verse, one more wrong one, then let's close our lesson; I this evening (?) got hold of me again, I felt a bit unwell, so I'm not really up to it, but let's continue our lesson: Surah At-Tawbah, verse 85: let their wealth and children not make you envious.

For Allah only wants to increase their punishment in the world through these, and for their souls to leave with difficulty as unbelievers. Then why did You send me here, You should have done this there? Why did You send me to the world?

My Allah, how they accuse Him! Astonishing.

Yes. Yet in the verse, look what it says in its correct form. Let their wealth and children not make you envious. Because with these only their punishment in the world increases. The sins they committed by their own will, through their deeds, increase. Because they are unbelievers, their souls are taken out with difficulty. Because they are unbelievers. Because when the angels take their souls they take them striking their backs and faces. Allah Almighty says so in a verse. Because they are unbelievers. Not because Allah wanted it so. Allah would have wanted all of them to know His Essence. Yes.

The wrongly rendered part here is this. Allah only wants to increase their punishment in the world through these, and for their souls to leave with difficulty as unbelievers. The correct one: because with these only their punishment in the world increases.

Because they are unbelievers, their souls leave with difficulty. While rendering the verses, they rendered them backwards and all the blame on Allah Almighty they loaded. Since, when people made the covenant with Allah Almighty at Qalu Bala, people's own wishes and desires were written for them as destiny, every person will be called to account for the deeds he did himself. Although our Lord knows what His creatures are, He sends them prophets and scholars. He scatters His mercy upon all His creatures in the universe. In this case, although our Lord wants people to know His Essence and to be thankful for the blessings given, every person who goes outside our Lord's laws will see the recompense of what he did at the Great Court.

now in a verse Allah Almighty says this: to such people, that is, those misers, not a world full, even if you gave a world full more, it is spent and he fears it running out, He says; the more he holds back, the more he holds back; it's a verse. Now such people, as if the wealth were theirs. He gives it to you as a trust, a trust. Or are you the owner of a sprout of your world? If you owned that sprout, as much as a sprout pulled from your world, nothing would be given to you; that is, between your two hands could you create something from nothing? If it were so, if you could create things by yourself, I would give you nothing of what I created, you would meet your own need yourself, He says.

How beautifully He says it. So all these blessings given to you; these choice people our Lord created, the illegitimate, the non-Muslim, the Muslim in religion; however many people, however many creatures He created, He feeds them all. He gives them all food and drink. What does He ask of us?

To be thankful for what He gives, to know Him. Not to increase our sins. And to the One who gives the wealth, one, He says, one.

You eat apples from an apple tree in the garden; did you create the tree?

That pear tree, that peach, that cherry, all fruits, all vegetables, did you create them? Allah brought them and placed them so that My servants may eat.

And in the mouth, close to 60, maybe more than 60 by now, I don't know, taste organs He placed in their tongues. So that they enjoy different flavours and eat. Well, we own nothing in the world. Do you know what our provision in the world is? (?) the clothes we wear out, and the provisions we eat and drink. We own nothing else. We do not even own the body. The body, and a trust, this is a trust. The body is a trust. What does it say in the verse? We will call you to account for the way you used these bodies I gave you. A body He created from clay; Hazrat Adam's spirit, breathing it into him, Allah who gave him the appearance of the outward world, us in the world, by our outward appearance, by the (?) we will do, by the health and sins we received, will judge us.

We will prove here what kind of person we are. When we go to the hereafter: I already knew you were like this. Now look, you too did the same thing in a world where My Essence is not seen. Come on, now your place is here.

So (?) in the world; with what Allah gave, what are you boasting about? Today people: my curtains, things, his armchair is like this, his house is like this, they boast. The car under me, what model, a '50 model, the other an '80 model, the other a 2015 model, the other, ooh, this one is very rich, a 2023 model. Today you go to a workplace, the man looks at your car; if your car is the latest model, he gives you the job. Yet at a person's honesty you should look, his honesty. yes did we read this part? Let's read it once more, let's see what we said; if we read it, let's read it once more. While rendering the verses they rendered them backwards and loaded all the blame on Allah Almighty.

Since, when people made the covenant with Allah Almighty at Qalu Bala, people's own wishes and desires were written for them as destiny, every person will be called to account for the deeds he did himself. Although our Lord knows what His creatures are, He sends them prophets and scholars. He scatters His mercy upon all His creatures in the universe. In this case, although our Lord wants people to know His Essence and to be thankful for the blessings given, every person who goes outside our Lord's laws will see the recompense of what he did at the Great Court.

Suppose a father has thousands of children. If one or several of his children rebelled against the father, and when those children were caught they were punished, no matter how much they rebelled against him, would he not still feel pity for them? But if those children, despite being punished, still rebel against the father and bear a grudge, that father too turns a blind eye to their staying there.

O Malik, tell your Lord that Allah lighten the punishment upon us a little, they say. They cannot say it to our Lord. And what does Allah Almighty say? Look, if only they had known Me here. Yes. But in the world they are blind and sightless, sightless and deaf. Here too He says they are blind and deaf. Poor people, who pass themselves off saying I am (?), will be gathered there too as blind and sightless, He says, blind and sightless. Yet he does not know that their eyes have a veil, their ears a plug, and their hearts are sealed. That is, in the world, those into whose ears the truth does not enter past the plug although they hear it, who, although they see the truth, have a veil over their eyes and are blind and do not see, whose hearts are sealed; it addresses them.

Not the sightless, not those who are physically blind.

Poor people. Unaware of the verses.

So the correct rendering of the verse: let their wealth and children not make you envious. Because with these only their punishment in the world increases. Because they are unbelievers, their souls leave with difficulty, it says. We end our lesson here. Stay well, be entrusted to Allah. Lillahi Teala'l-Fatiha. Is there a question here, I suppose? A question has come, I suppose.

Let's see, there are questions here. Yes. There is one question. A little earlier you explained the stages of the nafs. (?) I explained the stages of the nafs. Surah Al-Fajr, verse 27, the soul at rest, and verse 28 radiyeten mardiyyeten, the stages raziye and marziye are mentioned. In which verse of the Quran does the safiye stage appear? May Allah be pleased with you. In the Quran Allah Almighty, the kutbu'l- aktab, that is, it tells you, the kutbu'l-aktab, too, who removes (?) from the religion and continues it until the Day of Judgement; this is his stage: (?). The (?) on his head is black.

Black is the height of knowledge. The Prophet (peace be upon him), when he came down from the Mi'raj, told what he had seen to 30 thousand Sufis. By those 30 thousand Sufis keeping hidden what they saw, until the Day of Judgement the religion of Islam will continue. So, with us, by keeping hidden that nefs-i safiye, as it is called, by keeping that stage hidden in the Quran, the religion will continue until the Day of Judgement. Yes.

Must the Quran necessarily say nefs-i safiye to you? It mentions raziye, marziye; it mentions nefs-i emmare; does it mention levvame, does it mention mülhime, does it? Yes. Mülhime is there too. Levvame is there too. Yes. Mutmainne is there too, raziye is there too, marziye is there. Where is safiye? Safiye is there too. Hidden secret, secret, of the secret. Look now, accept it like this. People have rendered these verses, haven't they?

They rendered these verses. And we explain that the rendered verses were rendered wrongly. Now, those who rendered these verses did doctorates. They learned Arabic. Arabic, they know the grammar parts of Arabic. They have grammars. For example a word, the word la'alla, in the sense of like so, like that, may it be, it is hoped that, so that. But if the one rendering that verse is unaware of the verse, then since he cannot know which word to use in Allah's word, they used deviant words; instead of the word so that they used deviant words; so then safiye: knowing the secret of the secret, knowing that secret, in that secret those raised by Allah Almighty Himself, and to whom We give knowledge, We give him wisdom.

People who correspond to the verse, people in nefs-i safiye. These remove (?) from the religion. Every two hundred years the religion goes through five states. Each corresponds to forty years. Entry of falsehood, removal of falsehood, rise of Islam, Islam staying at the summit, decline of Islam, then again entry of falsehood.

That is it: every two hundred years that kutbu'l-aktab comes and from the religion removes falsehoods, verses rendered wrongly like this. Come on, peace be upon you, that's enough; to one who understands, a mosquito is a saz, to one who does not, drum and zurna are too little. Lillahi Teala'l-Fatiha.

Amin.