Talk of 30 May 2023

Okay, okay.

Let them pass me my cap from there. There's nothing, is there? No questions, I suppose. There is one question, sir. Look, the writing is tiny again.

(?) didn't it come, sir? You logged in, it should have come up large. It came up small, look.

On our account it didn't come up large. (?) came. Sir, if we did a Control thing. Control, CTRL CTRL, Shift, Shift, what? And a T? R, sir, the R of Ramadan. All three at once, sir. All three at the same time. CTRL R. What's the other one? Like this, sir. This, this, and R. Ah, Shift. Yes. Shift. And a T? R. The R of Ramadan. And the other? Control, sir. Control. Which one is Control? Let's do the one at the bottom. We'll press it as CTRL, CTRL R.

Now you need to do it again, double CTRL, it didn't work again. now let's send it once more from here (?) this keyboard, of course no, again it's coming, it came, someone must have done something, no I changed it, but probably this (?) guest "When reading the Quran, at the stops the letter te, as the he sound, we pronounce it. Or" — it doesn't show here.

"At the stops, (?) the f sound of the letter we pronounce. Or (?) we read the letter ta as da. Or we read the tanwins like a jazm. Are we changing the word? What is the reason for reading them this way? May Allah be pleased with you," it says. Yes. In the Quran there is also reading with tajweed. With tajweed.

If you read it plainly, you will observe these.

For example, look, let me now find you, here in the Quran, such letters and tell you.

Now, for example, in Surah Al-An'am, 29. and verse 39, 39. What does it say, for example? There is something below. There are two things. You'll say "müstakimin". What do you call this, "müstakim"? "Müstakim." You don't have to say "-min". and even if you say it, nothing happens. Because you have a stroke downward. There are two lines. It has its stroke. For example, if we read a bit before this, the same mark below is there. It says "ala sıratın müstakim". For example "ala sıratın". Here you stress it. Here you can also say "müstakimin". Because it's the same mark. "Ala sıratın", look, "tan". There's the letter "tan" here. You strike beneath it.

Now we come to the top, now? Let's look at the things above, at the stops. What is there at the stops above?

For example, 29-28. I'm reading the end of the verse here. Ve innehum lekâzibûne it says. Here, what you would say, (?), you pass on here. These are of the reading forms, a matter of the (?) forms. The meaning doesn't change here. The meaning: if, by the letter, or if you can't pronounce the letter fully, the sentence that the verse's own direction shows, if you change that, then it becomes different. But whether these are read this way or not, there's no problem. For example, there's the letter "tat". The letter ta. Ta. A T and D letter. Ta comes out here. T and D. That is, with the tongue striking higher on the palate, it comes out as "da".

There's dal. That one (?). It comes out as "dal". Dal. That is, the tongue's way of pronouncing the letters, in those marks, for example up here it shows. Let me mark that spot for him like this. Let him see it there.

For example this. The mark here. And it came to the end, for example it says "tabiün", right? I'm giving an example. Tabiün. Tabiün. It goes as "tabiün", but in "tabiün" there's a B here. Tabiün.

It says "the letter as the sound". "we pronounce", or — he's right. "We turn the letter ta into da." Not da. If we said "da" here, if we say "da" here, we'd have said the letter dal. This is the letter "tat". It goes T, Z, right, the letter T. Ta. The tongue's articulation, like ta and da. Ta. "We read it in the form of the letter (?)." "Or we read the tanwins like a jazm. Are we changing the word? What is the reason they are read this way?" "May Allah be pleased with you." As I said, these are people who read with tajweed reading the words this way, entirely according to their grammar. That is, reading according to the grammar of the Arabic language.

And we read them according to the Quranic letters, as we were taught. As long as the meaning doesn't change, nothing happens. But if the meaning changes, it has been read wrongly.

If you want to learn these better, there are teachers who have studied this science. Better. Ones who know Arabic grammar, who can explain the meaning of these letters better to you. We teach about the verses, the meanings, about knowledge. Even though we know how these Arabic letters are written or pronounced, that is, even though we read them that way according to the Quran, if you want to learn their deeper details, you need to ask an Arabic teacher who has studied this, who knows Arabic grammar. You need to ask a teacher who knows Arabic. Yes. But in general we've explained the reading of the Quran to you this way.

There are no other questions here. We move on to our lesson. We had stopped at Surah At-Tawbah, verse 87. Here we read the wrongly interpreted verse. The wrongly interpreted verse.

"They were content to sit with the women who stayed behind.

Their hearts were sealed. So they do not understand," it says. This is the wrong interpretation of Surah At-Tawbah, verse 87. We read the correct one. "They were content to sit with the women who stayed behind." Correct. "With these states of theirs, they had their hearts, earlier, that is, at the address of Elestü bi Rabbiküm, sealed. So they do not understand."

The wrongly interpreted part here is this: "Their hearts were sealed." The correct one: they had their hearts, earlier at the address of Elestü bi Rabbiküm, sealed. When they made the covenant with Allah Almighty, they had their hearts sealed. Like what? Because they did not obey Allah Almighty. Because they did not recognize Him as Allah. At the address of Elestü bi Rabbiküm, to our souls created in the realm of Lahut, our Lord said, "I am the One who created you," and in response our souls, that is, people, were divided there into three groups: those of the right, those of the left, and the muqarrabin class. Our Lord made a covenant with each person one by one, and each one's wishes and desires He wrote for him as his destiny. Those who denied, because they expected the Lord of their imagination, when they made the covenant with our Lord, themselves had their hearts sealed by our Lord.

That is, "We don't know You." Their hearts were sealed in this way. When it says "their hearts were sealed", why, for what reason, and who set this seal? Since the verse is (?), since the verse is left open, we said it needed to be explained.

Surah At-Tawbah, verse 93. Let's take a look here.

Surah At-Tawbah. Yes?

Verse ninety-three, correct. It didn't skip.

We read the wrong interpretation of verse ninety-three. "Responsibility lies only with those who ask you for permission while they are rich."

"Responsibility lies only," it says, "with those who ask you for permission while they are rich. Because they were content to sit, to be with the women who stayed behind. And Allah sealed their hearts. So they no longer know what is right." Here we read the correct version of the verse. "Responsibility lies only with those who ask you for permission while they are rich. Because they were content to be with the women who stayed behind. Those who earlier, at the address of Elestü bi Rabbiküm, with these characters of theirs, had their hearts sealed by Allah. They no longer know what is right."

In this verse, too, the wrongly interpreted part is this: "Because they were content to be with the women who stayed behind. And Allah sealed their hearts." Now, Allah Almighty did not create people free of error. If someone made such an error, sealing it, saying "you will never be set right again", would not be right. But when a person says, "I don't know You," then he himself has had it sealed. Now, there is Allah somehow sealing a person's heart because of his error, and there is a person having his heart sealed by Allah Almighty through his own rebellion. There's a big difference between the two.

What are we saying? Let's read it once more. The wrongly interpreted part in this verse is: "Because they were content to be with the women who stayed behind. And Allah sealed their hearts." The correct one: "Those who earlier, at the address of Elestü bi Rabbiküm, with these characters of theirs, had their hearts sealed by Allah; they no longer know what is right." Our Lord does nothing without reason and without justice. Even if the hosts of humans and jinn gathered, in our Lord's justice they could neither see any flaw nor fit it in their minds. Each act of His justice has a wisdom and a manifestation in people's favor.

In this case, the hearts of those who asked permission when told to join the war had not warmed to Islam, so they asked for permission to escape the war. Because our Lord, who knows the secrets of hearts, knew these states of theirs, these people had their hearts, by our Lord, earlier sealed. Sealing hearts is one thing. Saying "had their hearts sealed" is something else again. Here, each person being free, and with this free thought, with their wishes and desires Yes.

Did the pages get mixed up here? What happened here? It skipped.

Yes. Sometimes it skips a page. Let's take this like this so it doesn't get mixed up. Which page is this? Let's see first, then. 186, 186. Yes. Let's go back one here.

It was here, wasn't it? Making their wishes and desires known to our Lord, making the covenant, in return, not adopting our Lord's laws and denying His Being, and for not doing what He said, they had their hearts, against our Lord, sealed. Otherwise our Lord did not, by His own will, discriminating among people, seal such people's hearts. Yes.

Surah At-Tawbah, verse 96, is also a wrongly interpreted verse. "They will swear to you so that you may be pleased with them. But even if you are pleased with them, Allah, with the transgressing people, is never pleased." Here the correct one is: "with the transgressors who remain in that state, Allah is never pleased." We said the wrongly interpreted part of this verse is this: "Allah is never pleased with the transgressing people." Correct: "Allah is never pleased with the transgressing people who remain in that state." In this verse they have removed our Lord's attribute At-Tawwab. Our Lord did not create people free of error.

People can err and stray onto wrong paths. But when they repent, our Lord says in His verse, "I am the One who accepts repentance abundantly," He declares. When people repent and enter Islam, will our Lord say, "You were an unbeliever, you were a transgressor, I don't accept your repentance"? In this way many verses were interpreted the same way, and they ascribed attributes to our Lord. Its correct form, as we wrote: "Allah, with the transgressing people who remain in that state, is never pleased." Yes. But he repents. He says, "My Lord, I lived through a period of ignorance. Forgive me, pardon me. I have now seen the true path." When he says that, Allah Almighty even changes their bad deeds into good deeds.

Surah At-Tawbah, verse 102, is also a wrongly interpreted word. "Others have confessed their sins. They mixed a good deed with another, bad deed.

If they repent, perhaps Allah will accept their repentance. If they repent, perhaps Allah will accept their repentance. For Allah is Most Forgiving, Most Merciful," it says. Here they used the word "perhaps". Yet Allah does not use the word "perhaps". Because, "There is not a single living being to come until the Day of Judgment whose doings We do not know" — it (?) that verse. The correct interpretation we read: "Others confessed their sins, they mixed a good deed (?) with a bad deed. If they repent, so that Allah may accept the repentance of those among them who will believe." See what He knows?

"So that." What does it mean? By the verse "There is not a single living being to come until the Day of Judgment whose doings We do not know", and by the verse in which He says, "We know the secrets of your hearts", although our Lord, who made the covenant with us at the address of Elestü bi Rabbiküm and wrote our destiny, knows the secrets of our hearts — He does not use the word "perhaps". Here: "You were among the transgressing people, or among those who denied Me you were. But earlier you declared Me One, you obeyed that there is no other god besides Me, and you were of the ashab-ı meymene" — the ashab-ı meymene, those of the right — "and I am pointing you out among these unbelievers.

So that, apart from you, (?) these people's repentance, forgiving one by one, merciful, you will find your Lord (?)," it says. In this verse too, the wrongly interpreted part is this: Now we read how it's written. "If they repent, perhaps Allah will accept their repentance." The correct one: "If they repent, so that Allah may accept the repentance of those among them who will believe." In this verse, too, they made our Lord unaware of the future. Our Lord: "There is not a single living being to come until the Day of Judgment whose doings We do not know." According to that verse — those who make our Lord, our Lord unaware of the future by using the word "perhaps".

Allah Almighty, among those who deny Allah Almighty in this verse, does not know those who see the truth and turn to the truth. They interpreted it in such a way that, by using the word "perhaps", Allah Almighty, in this verse, among those who deny, those who see the truth and turn to the truth does not know. Whereas Allah Almighty, those who turn to the truth, among these unbelievers, to Allah Almighty, in this verse, among those who deny — by using the word "so that" — those who see the truth and turn to the truth, He knows. In this case they should use the word "so that". The word "so that": because our Lord knows those within a people or a society who will become Muslims, He gives these people the opportunity of a span of time.

Yes.

Surah At-Tawbah, verse 106. They interpreted much wrongly in Surah At-Tawbah. There are many mistakes in this surah.

"Another group of those who did not join the campaign has been left to Allah's command. He will either punish them or accept their repentance. Allah is All-Knowing, Wise, the Possessor of wisdom."

We read the correct one. "Another group of those who did not join the campaign has been left to Allah's command. Those who will repent and those who will suffer punishment are evident to Allah. Allah is All-Knowing, Wise." In this verse too, the mistakes they made in other verses they continue here, saying "He will either punish them or accept their repentance." The correct one: "Those who will repent and those who will suffer punishment, to Allah are evident. Allah is All-Knowing, Wise." Now, when people make one mistake, they carry that mistake on in the verses. You've made a mistake in one place.

Do it correctly. There is no correct one. Why is there no correct one? Because at the root no one knows the truth. That is, no one knows the origin of the verses. How did Elestü bi Rabbiküm happen? How did Allah Almighty make the covenant with us? This covenant of ours became our destiny, and He inscribed this destiny into us as our natures. However long we are to live this nature of ours, that, (?), became for us a lifetime, and all the good deeds we have done, and the bad. Through the physical deeds we do, we earn reward and sin. Because they didn't know these, they always ascribed attributes to Allah and pinned them on Allah Almighty. Because they pinned all people's mistakes on Allah, people in the hereafter gain the right to say to Allah Almighty, "You sealed my heart; had You not sealed my heart, I too would have known Your Being like other people." Therefore, since Allah Almighty is free of deficient attributes, the person having his own heart sealed by his own wishes and desires means that such words by which people would be right against Allah Almighty are brushed aside.

In this verse, the mistakes made in interpreting other verses they continue here too, saying "He will either punish them or accept their repentance"; the correct one: "Those who will repent and those who will suffer punishment are evident to Allah. Allah is All-Knowing, Wise." Here too we say the same thing. People, Surah Al-A'raf, verse 72, because they did not know this verse, the verses of the Quran they wrongly interpreted. In the wrongly interpreted place they say this: The recompense of the deeds people do, our Lord, because He is unaware of the future, does not know. Interpreting the verses by their own minds, they ascribe to our Lord attributes.

In this regard, one of the saints says this: "A person who measures everything by his own mind is like legless people with artificial legs. What he did yesterday, he tries to change today." Many of the Quran's verses, in many places, people according to their own minds have generalized, interpreted our Lord's verses as contradicting each other, led them into dead ends, and turned them into (?). Our Lord knows, among the people who have come and will come to this world, who will become Muslim. Those who will repent are evident to our Lord. Since they will know the truth and turn to the truth, when they repent, with the light of Islam they will be honored. Our Lord knows these.

Those who do not repent will be made to suffer punishment. Our Lord knows these too. He informs people of these as examples. Now someone who has just started listening to us would say, "Then why did He send us to the world?" He would say that. Right? If there's a new listener, he'd say so. What are we saying here? Those who will repent are evident to our Lord. Since they will know the truth and turn to the truth, when they repent they will be honored with the light of Islam. Our Lord knows these. Those who do not repent will be made to suffer punishment. Our Lord knows these too. He informs people of these as examples.

Then why did we come to the world? He could have finished our business there. Now this is very important. This too, what we don't know — This, this, this. Yes, sir, this error. But you, um, um, this. "Can't connect to the main thing," it says, sir. "Can't connect to the main thing," it says. Why isn't it connecting? I don't know, sir.

The internet? Look, it's back. It's back now, sir. Yes. It's back now.

Yes.

Let's start over from the beginning: Surah Ta-Ha, verse 134, Allah Almighty says this: "Even if We had destroyed them with a punishment before the Quran, they would have said this," it says: "us, to us, had You sent prophets and books, we would not have fallen into this lowly (?)" — if you were not going to say that," it says, "We would not send you." That is, Allah Almighty, Allah, has an attribute: no one can question Him. "You, at the address of Elestü bi Rabbiküm, with Me made a covenant, and you had your own wishes and desires written for yourselves as destiny. Now you saw My Being but could not believe in Me. To a world where My Being is not seen, a hidden world, I will send you," He says, "a hidden world" — that is, here, this world's realm He created — "and there too you will do the same thing," He says, because your character is so. In this case Allah Almighty sends us to this world, and our Lord, who knows what we will do in this world second by second throughout our life, makes us witnesses against ourselves, our surroundings and Allah Almighty, and when our life is complete, back to the realm of the hereafter He takes us to His Being. In this case each of us, for what we did in the world, in the realm of the hereafter, after the Last Day comes and the Great Court is set up, will be called to account.

Surah At-Tawbah, we have come to verse 109. 109. "Is the one who founded his building on fear of Allah and His pleasure better, or the one who built his structure on the edge of a crumbling cliff, and along with it collapsed himself and went to the fire of Hell?

Allah does not guide the wrongdoing people," it says. They interpreted the last phrase wrongly. What do we say? "Peoples who persist in wrongdoing cannot attain Allah's guidance."

When interpreting the verses, constantly ascribing attributes to our Lord, they interpreted the same verses in the same way, repeatedly.

And under the repeated verses we write, as a repetition, the footnotes of the verse we had written earlier.

Are there none among the wrongdoing people who attain guidance? Plenty. In this case, isn't our Lord being ascribed attributes? As we said, because the verses were interpreted incompletely and wrongly, the Quran's verses were interpreted in a contradictory way.

When interpreting the verses, because of their faulty interpretations they interpreted wrongly. Those unaware of people's covenant with Allah Almighty, by people's state at that moment, judged people.

Whereas people who, after the state they are in, realize their path is wrong, when they repent and enter the religion of Islam, attain guidance. Allah Almighty, until the soul reaches the throat, keeps the door of repentance open. So when people, created fallible, err and shirk from Allah, when they turn their backs, when they gather without regard for halal and haram, when, without recognizing right and law, they violate others' rights, and then, regretting, say, "I was on a misguided path. My Allah, forgive me," when he turns back, the person recites the kalima of testimony, and after entering what is right this is now Islam.

He is saved from an eternal life in Hell. Perhaps he stays in Hell as much as his sins, perhaps he receives Allah's pardon and goes to Paradise. Allah Almighty, according to that person's deeds and intention, that person He eventually admits into His Paradise. The root of the verses' wrong interpretation arises from Surah Al-A'raf, verse 172, being interpreted wrongly. Our Lord's doors of repentance are open. Those outside the religion of Islam, if they die without repenting in the state they are in, go to the hereafter without faith, without having attained guidance. But until the soul reaches the throat, the door of repentance is open.

If they repent, they go to the hereafter as Muslims.

If his sins outweigh his rewards, it is left to Allah Almighty's mercy. Either He forgives his sins and admits him to His Paradise, or else, by making him serve his sins in the punishment of Hell, in Hell, the prison, the prison of Hell, after he has completed his sentence he still enters Paradise. If rewards and sins are equal, Allah's mercy is abundant. He sends him to His Paradise. If the rewards are more, He (?) him in His Paradise. That is, instead of giving him one, He gives two, gives three. This depends on Allah's generosity. Surah At-Tawbah, verse 115, again wrongly interpreted: "After Allah has guided a people to the right path" — always He Himself guides; Allah Almighty guides the people to the right path. Whereas a people comes to the path itself, by its own will; since it will be called to account for what it did, here, in Allah guiding that people to the right path, what meaning is there? Or He guided that people to the right path — are the others not Allah's servants?

Did Allah not create them? The others, why, did He create them to do wrong? They always interpreted it wrongly by their own minds. What does it say? "After Allah has guided a people to the right path, until He has made clear to them what they should guard against, He will not lead them astray. Allah knows everything very well," it says. "After Allah has guided a people to the right path, until He has made clear to them what they should guard against, He will not lead them astray," it says. Now, Allah Almighty sent the Quran, this Quran, as a mercy to the worlds. The Quran.

Here Allah does not make anyone shun this Quran, or lead them astray from its path. We are all Allah's servants. Allah Almighty wanted us to turn to the truth and, to be a mercy and a light to the worlds, all of us to take refuge in our Lord. But at the address of Elestü bi Rabbiküm, in Surah Al-A'raf, verse 172, those who saw our Lord and denied Him, seeing Him as like themselves, who fell into pride and arrogance, in this case, because they denied Allah, they strayed by their own wishes and desires. That people saw Allah Almighty, in which verse do we say it? What does Allah Almighty say to the Prophet (peace be upon him)?

"My beloved, don't mind their denying you. In their time they denied Me as well." What does this mean? "Look, I sent you as the envoy of My Being. However they saw you, they saw Me the same way. Just as you describe Me, if they openly deny you, they saw Me just like this. But because they were waiting for the Lord of their imagination, they denied Me too. That's why they are lying unbelievers," it says. How beautifully it says it. These are the meanings of the verses. Yes.

"After a people has come to the right path, until Allah has made clear to them what they should guard against, He will not hold them responsible. Allah knows everything very well." Yes.

Here, the wrongly interpreted part in this verse is this: "He will not lead them astray." It says. "He will not hold them responsible," it says. "Will not lead astray." The correct one: "He will not hold them responsible." Now, leading astray is one thing, responsibility another. "He led astray." "Allah led people astray." "He knew. When they didn't do them, He led them astray." But when it says "He will not hold them responsible either", this comes to more or less the same meaning. Is this an addition of yours here? Let me look at this. Then let's do the thing. Which verse? Surah At-Tawbah, 115.

Verse. Yes. 46, sir. Verse 115: "After a people has come to the right path, until Allah has made clear to them what they should guard against, He will not hold them responsible. Allah knows everything very well." Here, what does it say? "After Allah has guided a people to the right path" — "after a people has come to the right path." Here there's a word thing, a change.

Here, there's a word change here. What does it say? "After Allah has guided a people to the right path." Whereas, "After Allah has guided a people to the right path" — and here, "after a people has come to the right path". Now there is Allah guiding a people to the right path. And there is a people coming to the right path by its own wishes and desires. This too rests on the address of Elestü bi Rabbiküm.

They — in this (?), the wrongly interpreted part is this: "He will not lead them astray." The correct one: "They will not be held responsible." Let's not say it here. Let me put it this way. "After a people has come to the right path, Allah, what they should guard against, to them" — we'll change this part. The rest. Do that thing to it. 115. Verse. That part will change. "After a people has come to the right path" is different. "After Allah has guided a people to the right path" is different. This place.

I can change it here as well. Like this. Right away, "Allah a people".

Here it switched to the thing.

It should switch to the F keyboard.

Yes. Let's delete this part.

"After Allah has brought a people to the right path — after Allah has brought a people to the right path." Yes.

Look, the thing comes again. Tell me. It didn't switch to F.

Turkish, now it worked.

It types "Ku".

Now it worked.

After guiding to the right path — the correct one: after a people came to the right path — yes. We put the full stop.

We went back first. We moved over to this side.

Yes. Let's come like this. Which verse were we reading? 115, Surah At-Tawbah. "After a people has come to the right path." Yes. "After a people has come to the right path." Now we come to this part. Our Lord does not guide anyone to the right path. Nor does He lead anyone astray. Look at this part. We have done its interpretation correctly. Its wrong thing — we got that part wrong.

Every person, when he made the covenant with our Lord, had his own wishes and desires, as destiny, by our Lord written. In the world, people act out the script they had written like an actor.

We wrote this part wrong too. Not in the world. People, in the realm of the hereafter.

People act out the script they had written in the realm of the hereafter in the world, the realm, like an actor would. They prove what kind of people they are. Because they interpreted the verse wrongly, they constantly ascribed attributes to Allah Almighty. The correct form of the verse: "He will not hold them responsible." Let's write the correct form of the verse here.

Yes. Let's come here. To a page. From here.

Yes. Yes.

Our Lord, in Surah Al-Qasas, verse 29: to the center of the city, messengers conveying the truth — without sending them, He will not punish that town, He declares. In this case our Lord, for what He has not made known, will not hold anyone responsible.

Surah At-Tawbah, verse 122, we have come to it. "It is not right for all the believers to go out on campaign together." Correct. "A group from every section of them should, to gain broad knowledge in religion, in the religious sciences, and when their people return from war, to warn them, stay behind." "Perhaps they will guard themselves," it says.

Now, among the believers there are those who know the truth, who are aware of the verses, who are scholars in their field. If all of them go to war, when they are martyred there, no one will be left to teach the religion. That's why, it says, some of the believers must stay behind. Some of the scholars, to invite people to the truth, to teach them the truth, must stay behind.

And in the correct one: "It is not right for all the believers to go out on campaign together" — correct. "A group from each section of them, in religion, in the religious sciences, to gain broad knowledge and, when their people return from war, to tell them about religious knowledge, should stay behind, so that those among them will guard themselves." Who are these? Scholars. When they explain, those among that people will guard themselves. "So that." Now what does it say here? In its wrong version: "Perhaps they will guard themselves." The wrongly interpreted part in this verse is this: "Perhaps they will guard themselves." The correct one: "so that those among them will guard themselves." That is, when it says "perhaps they will guard themselves", it means that Allah does not know who will guard themselves. Or rather, it doesn't say all of them will guard themselves; "so that those among them". Like those among us.

You know, there are those who, the homeland, the homeland, mortgage to the minds of non-Muslims abroad, those who act by their minds. And there are those who stand up for this homeland. And, to a person who raises the homeland, rather than to a person who knows nothing of himself handing it over, there is handing the homeland over to one who raises it and fulfils what he says, does not lie, does what he says (?), to such a person. At one time I said something like this. I said, the Republic of Turkey, this homeland of ours, in the strategic part of the earth where it lies, is located at a very important point.

In this case, our homeland, that is, the people at our head, if they wanted to, would raise this homeland very quickly. Why? Provided they are not mortgaged to the mind of the unbeliever outside.

And with certain initiatives of the person at our head, which people know, by remaining bound only to NATO, without listening to the West's words, by stepping outside their colonization — for it was in the state of a colony, a mandate government, a junta government. Getting free of these, by turning toward certain powers and forces, they flared up. They flared up. They attacked from all four sides. They mobilized the traitors to the homeland they had raised inside earlier. They woke the sleeping faction. They tried to set the nation against each other, but our nation, may Allah be pleased with them, did not fall for this game, and the person who stands by his homeland, his nation, his religion, by bringing him to its head, in Turkey both the one who betrays the homeland won and the one who loves his homeland won.

Now some will misunderstand these words of mine. How did the betrayer of the homeland win?

Indeed, it was treason against the homeland. The man who betrayed the homeland won this way. If today you had acted with the mind of the non-Muslim and come to power with his mind, first he would beat you. He would eat you, (?) and cast you out. The first man he'd push away would be you. Why? Because you didn't show loyalty to your homeland; you show loyalty to the man outside. But this homeland has embraced you. Despite your betrayal, you still eat the bread of this homeland. You draw your salary, you live off its money. This man won too. But where is the man who'll think of that? The verse we read once more: Surah At-Tawbah, 122.

verse, we read its wrong version: "It is not right for all the believers to go out on campaign together. A group from each section of them, in religion, in the religious sciences, to gain broad knowledge, and when their people return from war, to warn them, should stay behind. Perhaps they will guard themselves." Whereas Allah Almighty does not use the word "perhaps". When the verses were interpreted, constantly ascribing attributes to our Lord, they interpreted the same verses in the same way repeatedly. And under the repeated verses, the footnotes of the verses we wrote earlier we put as a repetition.

Our Lord, when forgiving the sins or the lives of peoples, does not use the word "perhaps". Saying "perhaps" would mean that, by the states of people unaware of the future, He would judge them, and even with a hypocrite, without being aware of his state, He would deal with people. Whereas here the word "so that" must be used. The word "so that" is a demonstrative pronoun. Since our Lord knows those within a people who will become Muslims, these people are given the opportunity of a span of time. The meaning of the word "perhaps": I'll look at your state. If you are so, I too will bring you to salvation or relief.

Whereas our Lord, after the address of Elestü bi Rabbiküm, made a covenant with people and wrote their wishes and desires for them as destiny.

These worlds were programmed until the Day of Judgment. In this case, instead of the word "perhaps", the demonstrative pronoun — the signs of those within a people who will turn to Islam, and within a span of time given to them — the word "so that" must be used. That's why our Lord does not use the word "perhaps"; the word "perhaps" ascribes attributes to our Lord. Yes.

Yes. I watched it. I saved it to it. I'm ending our lesson here. Stay well. Be entrusted to Allah.

If we live, if Allah grants it, on Saturday again, inshallah, from where we left off, Surah At-Tawbah, verse 125, from page 190, page, from verse 125, we will continue. Stay well. Be entrusted to Allah. Lillahi Teâlâ. Al-Fatiha.

Amin Ya Rabbina.

Yes. Lütfü Bekir.