Talk of 3 June 2023

Yes.

Yes.

These two, I suppose, right? Yes, sir. 7777 guest. 7777 What is he saying here? I wonder if the guest is listening to me too? He should be listening. There is also one with three, sir. He asked the same person three questions, sir. He's asking three questions? There's also one with three? Hodja, a friend of mine's mother passed away recently. May Allah have mercy on her.

His mother and father combined what they had earned over the years and became owners of two houses.

Yes. But in the land registry they were in his mother's name.

Both of them... when their mother passed away, their father said: give one of the houses to me. You three siblings share the other house among yourselves, he said. But they did not do what the father said. The state legally divided it among each of them. Since they did not give him the house, their father is hurt with his children. In this case, what should be done according to the religion?

Now, the state law is the civil law. The civil law.

If the woman dies and the husband is alive, they earned it together anyway. What the man says is right; one of them belongs to the man. One of the houses belongs to the man.

And the others belong to the children, the woman's children.

If these children are that father's children, since the house will go to them anyway when the father dies, in the father's lifetime, according to our religion, the children, since they owe obedience to the father, should put both at the father's disposal. If the father acts unjustly, then as rightful owners they would warn the father. The father said the right thing. Give one to me, and both, the other one, you use. When I die you will get my house here too anyway, he says. How well he puts it. You will get this place too. By law too, as he said, it stays with the father. After the father it goes to the children.

After the father. Because the father has a right there too. They earned it together. Yes. The children acted crookedly. And the man, since he is somewhat attached to worldly things, should not have been hurt with his children.

Yes. Here, as they say, the finger cut by the state, I mean by the sharia, does not hurt; you will obey the law of the state. This is not a sharia ruling; in the sharia ruling the father, when the wife dies — they earned the house together, because it is shared — even if it were in the woman's name, because the father hasn't forgotten his children; but by law, by religion, it goes to the father. And the father to them, because the father is the guardian. Sir, it's my mother's property. I want what was left from my mother. If the children say to the father, you take your share, that also contradicts this verse.

These children speaking this way — in Surah Luqman. It says: if they spend their old age with you, do not even say "uff", it says. Your father isn't throwing you out. Your father is your father; it's for his own comfort. He is old, too. You are young. Give your father a house. If necessary, even if you can't buy your father a house — I mean even if your father has no house — buy your father a house. I mean, give this. He is your father. You can never repay your father's due. But the law doesn't listen to this. The law gives it to all of them jointly. No, not jointly. The father has a right there.

The children's right, the mother's right. The mother worked, and the father worked too. The child has a right of inheritance there. And the inheritance share falls to them as one third. One third. Two thirds go to the father. When the father dies, it goes to them. Yes.

Why does it say here, Hodja? Also, is buying company shares on the stock exchange, or buying what they call cryptocurrency, bitcoin, haram? If it is haram, why is it haram? I tell my friend that it is haram. I explain, but he just doesn't understand. It doesn't make sense to me, he says. I'll have him listen to the answer from you. I kiss your hands. Thank you very much.

As you said, trading in money is haram. Money is not traded for money; in our religion it is a sin. It is forbidden. There is no trading of money for money. A man invests money, earns money, and in the end he suffers loss. And Allah gives them a good slap. But to one who understands, a mosquito is a reed pipe; to one who doesn't, drum and zurna are not enough. Many bitcoins have crashed, many people went bankrupt, many people's millions are gone; if a few clever ones earned millions — and that is haram too — if they earned it and got out of there, if they showed this off as being rich, and if, sir, inclining toward money, people play at this kind of money gambling — "earning money with money", as they say — there is no such thing in our language.

Money is not earned with money. A verse about money not being earned with money goes like this. Do not deal in interest. Interest — rising from the grave, of Satan — they will rise as if struck by Satan, it says. They have declared war on Allah and His Messenger, it says. This is the case of earning money with money. Whether it's interest or bitcoin.

And when it reaches a certain level, they strike and leave. May Allah grant safety.

One more. There's one here. Peace be upon you, sir. 190. On page 190, Surah At-Tawbah, 125. We left off at the (?) of the verse. Yes, here — is there another one or is it finished, no? These are different, two of them, okay. Surah At-Tawbah, verse 125: sir, we are reading the verse that is wrong — it was rendered wrongly. The verse is not wrong. They rendered the verse wrongly. As for those in whose hearts there is disease, hypocrisy and two-facedness, it increases their denial all the more, and they die as disbelievers, it says. Whereas: as for those in whose hearts there is disease, hypocrisy, two-facedness, they too increase their denial all the more.

Not: as for them, it increases their denial all the more. Hypocrisy, that rebelliousness, does not increase his denial. He himself increases his denial. Man himself increases his denial. It increases their denial all the more, and they die as disbelievers.

In this verse, it says, the wrongly rendered part is this: it increases their denial all the more, too. The correct one: they too increase their denial all the more. Yes. If I had given my covenant — Allah forbid — with traits like gossip and backbiting, this gossip and backbiting does not increase my denial. I am the one who does it. As long as I myself do these things, the denial — my going as a disbeliever — comes about. I mean, I said gossip, backbiting — these, gossip and backbiting, don't cause you to go as a disbeliever, but denying Allah, for example, being a hypocrite. The wrongly rendered verses always rest on verse 172 of Surah Al-A'raf.

Because they could not understand this verse, they rendered the verses of the Quran by their own reason. Allah Almighty, after the address Elestü bi Rabbiküm, made a covenant with people. He wrote each person's wishes and deeds for them as destiny. Where? In the realm of Lahut, Allah Almighty created our souls, and when He suddenly gave us life, we suddenly came to, and He said: I am your Lord. Where? In the realm of Lahut; beside Him the Prophet (peace be upon him), yes, he too is a supporter: yes, this is our Lord, this is the One who created us. But people, because they saw Allah Almighty as like themselves, could not believe in Allah; they waited for the Lord of their imagination. Here, too, they split into three groups: the saints and the company of prophets, and ashâbü'l-meymeneti mâ ashâbü'l- meymeneh, those of the right, and ashâbü'l-meş'emeti mâ ashâbü'l-meş'emeh, those of the left — here they split.

Allah Almighty wrote each person's wish and desire for them as destiny at that moment of the covenant. A person, when he comes into the world, having made himself a witness to himself, to those around him and to Allah Almighty of what kind of person he is, passes on to the hereafter. The people who made their wishes and deeds known to Allah Almighty, to our Lord — He writes their wishes and deeds for them completely as destiny, and gives them characters accordingly. And within however many breaths he will carry out this wish and desire in the world, that many breaths become this person's lifespan.

And in which breath this person will make this wish and desire, I mean at which point of his life he will make which wish, Allah Almighty knows. That is why, including the people who will come until the Day of Judgment, these worlds He programs. And people, over time, make wishes and desires. And Allah Almighty, according to the wishes and desires of all these people, creates causes for them. And people, by acting on these causes, through these actual deeds earn reward and sin. This is Allah's attribute of being Allah. Our minds cannot grasp it. That He creates causes according to the wishes and desires of so many billions of people, and that people incur sins through causes by acting on those causes, their actual deeds.

Yes. This is Allah's attribute of being Allah. Besides this, there are also His creatures. So many animals. Yes.

In this case, our Lord does not increase anyone's denial. Every soul, in return for the actual deeds it does within its own will, increases its rewards and sins.

They rendered most of all the verses wrongly like this. And we write footnotes on them. Why are the verses wrong? By proving verses with verses, we try to convey the truth to people.

Surah At-Tawbah, verse 127. Here too there is a wrongly rendered place. When a surah is sent down, they wink, mocking, and look at one another, and is anyone around seeing you? they ask. Then they slip away. Because they are a people who do not understand, Allah has turned their hearts away from faith. Here, this is the wrong part. Allah has turned no one's heart away from faith. Because Allah was going to create such a being that He would give it a part from His spirit, that is, from His essence, and leave it free in its own will. In its own will. And whatever it wants, whatever that will wants, that He will give it.

That is why in this realm man is the noblest of creatures; created beings are called "mahluk". The noblest of creatures, that is, the most honoured of created beings. The reason: because Allah Almighty gave man from His spirit. And because He held man as one addressed by His essence. And in the verse: I created man in the most beautiful form, He says. Why? Because Allah Almighty gave man, too, from the forms of His essence. The most beautiful forms are Mine, He says. He did not separate man from His essence. That is why He does not seal man's heart. Man gets his own heart sealed. According to what he wishes.

What does it say? Because they are a people who do not understand, Allah has turned their hearts away from faith. Whereas: because they are a people who do not understand, they have turned their hearts away from Allah and from faith. A people who do not understand. The wrongly rendered part in this verse is this: Allah has turned their hearts away from faith. The correct one is: they have turned their hearts away from Allah and from faith. Why did our Lord make a covenant with people after the address Elestü bi Rabbiküm? Indeed. If Allah is going to seal people's hearts, if Allah is going to turn people's hearts away from faith, why did He make a covenant with me?

And in Surah Ta-Ha, verse 134, what does it say? We, before the Quran — that is, before bringing people into the world — We made a covenant with them, it says. Had We destroyed them with a punishment, it says. I mean: you are for paradise, you are for paradise. I know what you are, He says. True. But you would have said this, He says. Had You sent me prophets and books — had you not fallen into this (?) below. So, for the manifestation of Allah's attribute of being Allah, Allah Almighty created these worlds, clothed us in flesh and bone, created our father Adam from clay, loaded the spirit into him, gave us our appearance within an outward body, and sent us to the world, a realm where His essence is not seen.

Solely for the manifestation of this attribute of being Allah. So that no one can call Him to account. Yes. This here is a lost world. Not a world that is lost. A world in which Allah Almighty is not seen. Yes.

Our Lord created people at the address Elestü bi Rabbiküm. He made a covenant with them. Why did He give people's wills into their own hands? Will is of two kinds: universal will, partial will.

If Allah were to remove my will from me and use His own will over me, why would He make a covenant with me? There would be no need for it anyway. That is why those who cannot grasp this, who say "I am a scholar" and write the verses of the Quran — those people say: Allah puts whom He wills into paradise and whom He wills into hell. Is that so? Allah, sir, does not guide the community of disbelievers, it says. But aren't there Muslims among the community of disbelievers? There are. Because people are deprived of understanding the verses; they try to interpret Allah's verses through Arabic words.

Whereas, deep down, they ascribe attributes to Allah and slander Allah. They say what Allah Almighty did not say. In this case, Allah Almighty addresses them like this in His verse: Whoever says "Allah said so" when Allah did not say it, let him prepare his place in the fire, it says. Yes.

Which page is this? Sir. 191. 191.

192.

Yes. Let's come from here so we don't mix up the page; we're reading the paragraph from its place. Why did our Lord make a covenant with people after the address Elestü bi Rabbiküm? Why did He give people's wills into their own hands? In that case, all the actual deeds people will do — loading them onto people's backs, to hold them responsible — why did He make a covenant with people for this?

Whatever wish people made of our Lord, our Lord their wishes to them (?). You must also pay attention to this word "completely". We said completely. That means neither less nor more. Why? Neither less nor more. If He gave more, perhaps he couldn't carry the load, he'd be confused. If He gave less: You couldn't give it to me, I couldn't do the rest of these, so I couldn't worship You, he would say. By saying "completely": whatever (?), He gave him that. Neither lower nor higher. In this case our Lord sent people to a hidden world, that is, a world where His essence is not seen — to the world.

Every person, the script of the covenant he gave to our Lord at Kalu Bela, as an actor in the world plays out, and after proving what kind of person he is, passes on to the hereafter. His life comes to its end. Did you think you would die without proving what kind of person you are, it says in Allah's verse.

In this case, it is clear: if our Lord is going to rule over people with His own will, why (?) with us at the address Elestü bi Rabbiküm? If people are to be called to account for what their two hands did — for in the verse it says this: today, without any injustice being done to anyone, you will be called to account for what you earned, the work of your two hands, it says. Yes. Our Lord turns no one's heart away from faith. The correct form of the verse: they turned their hearts away from Allah and from faith. Yes.

We have moved on to Surah Yunus. Surah Yunus, verse 5. We are reading the wrongly rendered verse.

The One who made the sun luminous, and the moon bright, the number of years and the reckoning so that you may know, who determined for it, for the moon, certain stations, is He. It is He who placed the lunar system, that is, the calendar, in the sky, it says. Allah created these only on the basis of a truth and wisdom. He explains His verses to a people who know. How nicely he wrote it, right? But there's an error here. Look now. Let's read the correct one now. The One who made the sun luminous and the moon bright, so that you may know the number of years and the reckoning, determined for it, for the moon, certain stations — is He.

Correct. Allah created these only on the basis of a truth and wisdom. Correct.

To all people and to those who believe in the truth, as a clear declaration, He sent down His verses. Look what it says here: He explains His verses to a people who know. To a people who know. If He did not explain the verses to a people who do not know: You did not let me know, so that I might obey You. What does this mean? This is the Holy Quran. Look. Our Lord's verses. He sent this to us. When He says, I sent it to a people who know, He sent it to the Muslims. He did not send it to the disbelievers. But the Prophet (peace be upon him) — ve mâ erselnâke illâ rahmeten li'l-âlemîn. He sent him to the worlds.

And if He sent him to the worlds, the Quran too comes to the worlds. Who? This Quran came to the worlds. If it has brought these worlds from darkness into light, those who turn their backs on this light, those who turn their backs on Allah, are people who step outside Islam. Otherwise Allah did not say: you're a disbeliever, I did not send this to you. He himself turned his back on it. Yes. What are we saying? To all people and to those who believe in the truth they are clear verses, it says. The wrong part here — because people won't understand, here we read the wrong one. The wrongly rendered part here is: He explains His verses to a people who know, it says. The correct one is: to all people and to those who believe in the truth they are clear verses. Why does it include the believers here?

I sent this to all people; even if you choose not to understand, (?) the believers understand, He says. Look, He will send us to them as an example too; look, these believed in what I (?) sent; therefore I will hold your Prophet as witness over the other prophets, and you over the other nations — it goes as far as that verse, this. Yes, to the believers, it says, and also clear verses. Our Lord sent the Prophet (peace be upon him) as a mercy to the worlds, and sent the Holy Quran to all the worlds, to the world of mankind and to the jinn. In this case, their saying "He sent it to a people who know", setting apart the others who do not know, the meaning that He did not send the Holy Quran to those people who do not know does not come out.

That meaning does come out, which contradicts this verse: We do not hold anyone responsible for something We did not make known.

If this Quran is only for Muslims, it contradicts this verse, it says. We do not call anyone to account for something We did not make known. So the Quran has come to the worlds. In another verse: every soul shall taste death, your return is to Me — since He says that, it contradicts many more verses. Rendering it as "He explains His verses to a people who know" is wrong. Correctly, it must be rendered: they are clear verses to all people and to those who believe in the truth; that is required. What happens here? To all people and to those who believe in the truth they are clear verses. But the disbelievers: hatemallâhu alâ kulûbihim ve alâ sem'ihim ve alâ ebsârihim gışâveh, ve lehüm azâbün azîm. When they hear the word of truth, their ears are blocked; when they see the truth, veils; their ears too are sealed; they do not understand, it says.

So who understands this? The Muslims understand. And us too — although the clear verses are for everyone, but because you turned your back on it, because you denied Me before — he denied before. Allah Almighty addresses them as lying disbelievers. I used to say: there isn't a single one among them who tells the truth. It turns out that because they denied Allah at the root, at the address Elestü bi Rabbiküm, they were liars at the root. That is why He says this to the Prophet too: My beloved, do not mind their denying you. In their time they betrayed Me too, He says. Yes. That is, they denied Allah Almighty at the address Elestü bi Rabbiküm.

To Surah Yunus, verse 12, we have come.

When harm befalls man, lying on his side, sitting or standing, he prays to Us for that harm to be removed. But when We lift his distress from him, as if he had never prayed to Us because of the distress that touched him, he passes on, it says. What they were doing was made to seem good to those who transgress, it says. Here it is translated in error. A faulty rendering. Allah does not make anything, an evil thing, seem good to people. Through his own nafs's inclination to evil, it seems good to man, and he goes along with those evils. For example, in a verse it says: glittering gold, yellow ears of grain were made to look adorned to you, it says.

That is, worldly blessings. Whereas: that glittering gold, those yellow ears of grain, those worldly blessings seemed attractive to you, it says. Seemed attractive. And you forgot Allah. Yes. Now, they have always rendered the verses wrongly, backwards, like this. And they ascribed attributes to Allah. And they put the blame on Allah. If these are made to look good, if Allah has the attribute of being Allah and no one can interfere with what He created either, if You created me like this and I was (?) attracted to it, what is my sin? Would I say that? I would. I would say it. But He left me free in my will.

Whatever I wished, He gave me. Now He says: come and face Me. Yes. Why? Ahmet and Mehmet burn with longing for Allah. They are swept up in love and affection. Why do Hasan and Hüseyin turn their backs on Allah? After all, they are all Allah's creation. That is people, with their own will, as a result of the covenants they gave Allah Almighty, having their destinies written. There they had their script written. There they had all their plans prepared. And Allah Almighty took him with that character and worked it out. In the world, man brings those characters to light here through his wishes and desires.

And Allah Almighty creates causes for him. When He creates those causes, the person earns reward and sin through his actual deeds. So the work he has done — what was written for him as destiny at the address Elestü bi Rabbiküm, when carried out in the world through actual deeds — aleyhissalahu ve hakem-i hakimi. Before the Judge of judges, at the supreme court, he has no way to escape. He will show it just as it is. There, this is you. Had I thrown you into hell before sending you to the world, you would have said this to Me. So I created these worlds for you. Here, too, this is you, He will say.

And He will show it to him. He will have no way out. He will have no word of (?) left to say to Allah. Yes.

Whereas, correct up to the end, the last word: what they were doing seems good to those who transgress. It is correct right up to the end otherwise. They just have to twist the verses somewhere. They just have to ascribe attributes to Allah. Yes.

The wrongly rendered part in this verse is this: What they were doing was made to seem good to those who transgress, it says. If that is so, if You showed me this, showed it as good — the power to create is in Your hand. If You are capable of everything, if You created me like this, why did You create me so that the world would seem good to me, why did You incline me toward those things, while to the other You did not show the world adorned but, so as to turn him to Your essence, gave him characters that way? (?) If he says, what did I do to You, what will Allah say to him? Would he say it? He would.

That is why no one will be able to question Allah. Yes.

A question has come, I suppose, right? No, sir. No? Let's have a look whether there is or not. There isn't. Yes, in this verse the wrongly rendered place — the wrongly rendered ones — in this verse the wrongly rendered place is this: what they were doing was made to seem good to those who transgress. The correct one is: what they were doing seems good to those who transgress. Our Lord left people free in their will. He does not interfere with any person's will. People will be called to account for what they did. In this case, if what people do when they transgress is made to look good to them, those people would never return to the truth again.

The correct form of this: evil deeds seem good to those who transgress. Every person will be called to account for the decisions he made with his own will. Our Lord does not make evil deeds appear good to the transgressors or to people.

We have come to Surah Yunus, verse 14.

So that We may see how you act — just look at this. Right at the start the verse is wrong. So that We may see how you act. Well, didn't I make a covenant with you? The man doesn't know what the covenant is. The covenant: in Surah Al-A'raf, verse 172, Ve iz ehaze rabbüke min benî, min zuhûrihim ve eşhedehüm alâ enfüsihim, elestü bi rabbiküm. With those who will emerge from the offspring of the children of Adam — there, they rendered it wrongly, you see — with those who will emerge We made a covenant. We held their selves as witnesses over themselves and said: We are your Lord — it is a definite (?). And they rendered it as: are We not your Lord?

Allah (?), we will say. Because they don't know these verses, they have always squeezed Allah into their own minds like this. They rendered it accordingly. And these, I wonder, to Allah Almighty in the hereafter, what will they say? I heard it like this from Ahmet, he will say. Well, did I not research at all, he will say. Until the root of the error of these verses is cut off, to the one who first rendered this verse this way, sin goes, sin goes. What you want, for Us to see — Allah Almighty did not make a covenant with people, He created them. He'll treat you according to what you do, He'll give you your grade accordingly.

So what about the verse where He says there is not a single living being to come until the Day of Judgment whose deeds We do not know — where did it go? Where did the verse go in which He says: We know the secrets of your hearts? What concerns you and is in the most remote corner of your heart, of which you are not aware — We know it: where did that verse go?

How absurd this is.

What does it say? So that We may see how you act. Then after them We made you successors on earth. Did you understand anything here? Look what it says now. Come on, come on, this is wrong anyway. So that We may see how you act. Fine. Bring it to an end. He doesn't. Then after them — after whom? — you He made successors on earth. He made all mankind the successor on earth, created all mankind free, gave every person's will into his own hands; every single person in the world is free and a successor; the successor did not come as a captive. The correct one, look: so that you may see how you act; (?).

So that you may see how you act, so that you hold yourselves as witnesses to yourselves, then after them We made you successors on earth.

And those who come — I mean, then after you, them too We made the earth's successors. The wrongly rendered part in this verse is this: "So that We may see how you act"; the correct one: so that you may see how you act, so that you hold yourselves as witnesses to yourselves. As we always say, Surah Al-A'raf, verse 172 — because they do not know it, because they cannot grasp its meaning, they have always rendered such verses wrongly and ascribed attributes to our Lord. Our Lord has programmed these worlds. According to what was this program made? Surely, in programming these worlds, He did not program them at random.

In programming these worlds, what people and creatures would do — in pre-eternity, at Kalu Bela — the sustenance and lifespans of what He created, where, when, where, when, what they would do, He programmed. And He made a covenant with people one by one. Since people's wills are in their own hands, He wrote people's own wishes and desires for them as destiny. In this case, whatever wish people made to our Lord, our Lord gave people their wishes completely and wrote people's destinies. Our Lord says in His verse: there is not a single living being to come until the Day of Judgment whose doings We do not know.

So those who do not know of our Lord's covenant with people in Surah Al-A'raf, when our Lord made the covenant with people, where, in what way, what kind of covenant it was — the commentators who could not grasp its meaning thought that by knowing Arabic they could give these verses' meanings. When they gave meanings to the verses, they rendered the verses as contradicting one another. They ascribed deficient attributes to our Lord. Although they themselves knew they were in many dead ends, in this case, since they had no knowledge, they could not find a way out either. Yes. In this case, if what each person does is written as his own reward and sin, the correct form of the verse must be: so that you may see how you act, so that you hold yourselves as witnesses to yourselves.

The correct form of the verse. Yes.

They also rendered Surah Yunus, verse 17 wrongly. So who is more unjust than one who fabricates a lie against Allah or who denies His verses — this is a separate verse — no doubt, know that the guilty will never be — you know, I mentioned earlier: let him prepare his place in the fire; that is one verse, this is another verse; they write it themselves here, but they rendered this wrongly too; now we render the correct one. So who is more unjust than one who fabricates a lie against Allah or who denies His verses? No doubt the mujrims, while in that state, do not attain salvation. Now here it says: no doubt, know that the guilty — we here say: the mujrims. Yes, no doubt the mujrims — this too: the guilty are also mujrims, but the mujrims are one degree lower than the guilty.

For example, if 80% of the guilty turn back, 20% of the mujrims turn back. These are mujrims. But as long as he is in that state — both of them, while in that state, do not attain salvation. Salvation.

The wrongly rendered part in this verse is this: No doubt, know that the guilty will never be. That is, they will not prosper. That is, they will not return to the truth. The correct one: no doubt the mujrims, while in that state, do not attain salvation. When giving the renderings of the verses, beyond their equivalents, they wrote the renderings of the verses by ascribing attributes to our Lord. The reason for the wrong rendering, as we keep saying, is Surah Al-A'raf, verse 172 — because they could not grasp the meaning of that verse. Here all the commentators fell into error. Beyond the meanings of the verses, giving the verses meanings by their own reason, saying "our Lord says so", they committed slanders against our Lord.

Allah Almighty did not create people free of error.

Our Lord says in His verse: if you had not committed errors, I would destroy you and create servants who commit errors. What does this mean? Allah Almighty has no need for what He created. He only wants people to know the Lord who created them. In this case, our Lord, who created people incomplete — when people err and turn to our Lord in repentance, our Lord forgives people's sins. Because of the errors they have committed, people hold our Lord great and grasp that they need Him. Since we grasp that we are in need of our Lord in all our states, because we fit our Lord's purpose of creation, our Lord forgives us.

For this reason our Lord says in His verse: I am the One who forgives sins abundantly. And the Prophet (peace be upon him) says: even if people's sins reached the clouds in the sky, when they, sincerely from the heart, ask our Lord for forgiveness and repent, our Lord turns their sins into good deeds. The correct form of the verse: those who commit sins, as long as they are in that state, cannot reach guidance.

Yes. We are reading Surah Yunus, verse 25 in the wrong way, its wrong version. The verse is not wrong. We are speaking of its rendering. They rendered it wrongly. Allah calls His servants to the abode of peace, and He guides whom He wills to the right path. Look now, do the words agree with each other? There is Allah. What does it say? Allah calls His servants to the abode of peace. Are all His creatures Allah's servants? Does Allah invite His servants to paradise? He invites all His servants, that's what it says. He invites anyway. Look what it says next. He guides whom He wills to the right path.

This time it discriminates among people. That's how a verse gets rendered, huh.

This has no Turkish grammar at all. It understands nothing of the Turkish language.

Yes.

Allah calls His servants to the abode of peace, and whoever wills enters His right path. How beautiful, look. And whoever wills — He calls. I say: O people, come, here the sultan has opened the treasury and is handing it out. Whoever comes, comes; whoever doesn't says "I don't need the treasury" and passes by. Go wherever you like. Well now, those who came to the treasury — was it the treasury's owner who called them, so they came and took? They came on their own like that. This is what they could not grasp. They made these errors throughout the Quran.

The wrongly rendered part in this verse is this: He guides whom He wills to the right path. The correct one: whoever wills enters His right path.

We already rendered this verse before. But here we put the equivalent of the verse we rendered again, as a repetition, because it's always the same things. We too put it as a repetition.

When a subject is read over and over, because that subject is understood better, we repeat it. Surah Al-A'raf, verse 172: from the children of Adam, from their loins, He brought forth their offspring. He made them witnesses over themselves and said: am I not your Lord? This is the wrong one. Now I'm reading the correct one, pay attention. He made the offspring that would emerge from the children of Adam witnesses over themselves. What does it say here? In the way they rendered it: from the children of Adam, from their loins, He brought forth their offspring. Well, there is no loin here. There is, well — offspring means loin.

Look, but what does it say? Zuhûrihim — what will emerge from his loins.

What does it say? Ve iz ehaze — He made a covenant. He made a covenant with Adam.

What does it say?

Ve iz ehaze rabbüke min benî Âdeme min zuhûrihim. Look: the offspring that will emerge from Adam. The offspring that will emerge from Adam's loins. That is, people still in the realm of Lahut. And those to come are also those emerging from Adam's loins. Don't the generations keep coming like this? Aren't we all each other's descendants? You were actually a single community, it says. Then you fell into division. If we are a single community, we all come from the loins of our father Adam. So this does not mean that He brought us into the world and Himself, in the worldly realm, made a covenant with us. Then what does it say?

Did He make the covenant in the world? In the mother's womb? In the hereafter? It's not clear. Why do you write what you do not know? Do you belittle Allah that much? If Allah Almighty does not record reward and sin for one who has not come of age, how do you have Him make a covenant with a child in the mother's womb?

They wrote these in the capacity of scholars.

Yes. And they are writing Quran.

Adam brought forth their offspring from their loins. He made them witnesses over themselves. And He says: am I not your Lord? When He says "am I not your Lord", the person, knowing He created him from the smallest particle to the top, will say: yes, You are my Lord. And after that he will deny Him. Am I not your Lord? I mean, when I was creating you, aren't you a witness that I created you? Such an event isn't there. They just don't know; they don't know Surah Al-A'raf, that realm of Lahut. Whereas there I have a sudden coming to life; Allah Almighty lined us up, in three groups; I have a sudden coming to life; at that moment of coming to life Allah Almighty says El- estü bi Rabbiküm, I am your Lord; in three groups one sees Allah Almighty at that moment. So where here is the word "am I not"? That place — without seeing it they cannot write these verses. Those who do not know those realms cannot put their finger on these. If they do, they prepare their place in the fire.

Yes. The correct one is: He made the offspring that would emerge from the children of Adam witnesses over themselves and said: I am your Lord. So the root of all the wrongly rendered verses: because this verse was not understood, the verses, in line with people's own reason, amid various superstitions, were rendered wrongly, and they ascribed attributes to our Lord.

By explaining this verse to you, the errors in the Holy Quran rendered as superstition and written by ascribing attributes to our Lord, we will try to remove, it says. Now here, for 4–5 pages I will explain to you only this matter of willing; Surah Al-A'raf, verse 172 I will interpret for you; this verse we will interpret a bit in depth, I say. One: why did Allah Almighty create us? We will answer this. Why did He create us? Where were people created in the realm of the hereafter? We will answer this. Three: why did He make a covenant with people? We will answer that too. Four: our Lord, who made a covenant with people, although He knew what they were, why did He send us to the world without putting us into paradise and hell there?

This too is the counterpart of Surah Ta-Ha, verse 134.

Now, by answering these questions for you, our creation, our purpose in coming to the world, and how to behave in the world, we will have understood better. In this case, from the superstitions attributed to our Lord, of the people who ascribe deficient attributes to our Lord — from their superstitions we will be freed. One: Allah Almighty, why did He create us? Our Lord was self-subsistent by His essence. What does "self-subsistent by His essence" mean? Existing by Himself. His beginning is not known, nor is His end. Because His beginning is merged with His end. That is, our Lord has neither a beginning nor an end.

He subsists in Himself, with the name Hu, with His attribute, with His essence. Again, our Lord was neither created nor born, nor does He have family, wife or child. In this case, before these worlds were created, our Lord was alone.

He is also a great treasure of knowledge.

There's an extra word here. I'll take it out.

That is, our Lord was neither created nor born. Nor does He have family, wife or child. No, there is no extra word. In this case, before these worlds were created, our Lord was alone.

On His own. He is also a great treasure of knowledge. A treasure of knowledge.

Our Lord was a treasure of knowledge; He willed to be known. Now He says: let Me create beings. Beings — let them know Me through those beings. Now, take a person, take him and lock him in a palace; the palace, the sea, the view is beautiful, sir, there are (?), there are forests, everything you want is there, but there is no one beside you, not a single soul; for a while you enjoy it very much, then loneliness becomes unbearable to you. Also, He is a great treasure of knowledge; our Lord was a treasure of knowledge, He willed to be known. From His light He created the light of Muhammad (peace be upon him).

From his light, the seven layers of heavens and the realms between them He created.

From here. To me, from here.

Now, if it goes inside, it will knock this over. (?), it's sliding.

Then He gave the Prophet (peace be upon him) a part of His spirit.

From the spirit of the Prophet (peace be upon him), the spirits of the other prophets He created. And He made a covenant with them. In Surah Al Imran, verse 81, our Lord said this:

When Allah [said to] the prophets: after I give you the Book and wisdom, when a prophet comes confirming what is with you, you will surely help him. Do you affirm this? Have you taken on this covenant of Mine? When He said so, "We accept", they answered. Thereupon Allah said: then bear witness, and I am with you among those who bear witness. What does this mean? Allah Almighty first created the light of the Prophet.

There is a long meaning here. We're skipping that. What I mean by a long meaning: for 78 thousand years He kept him in worship, and after that his (?) — this part does not concern our lesson now. That is a separate subject. Then He gave him from His spirit. When He gave from His spirit — think of the Prophet's spirit like this. Allah Almighty gives a part from His spirit. Take that as the Prophet's spirit. However many prophets and messengers come to the world, He creates all of them from the Prophet's spirit.

How does this happen, Hodja?

A person marries.

He has a child.

Then he has another child. again (?) — how does this happen? Allah Almighty, in that semen, in one drop of semen, created 80 million, 70 million human cells. And what kind of spirit the spirit is, this we cannot know, because Allah Almighty says in His verse: they ask you about the spirits; say, only a little knowledge has been given to you about it. That is why one doesn't talk much about spirits, but He creates them all from the spirit of the Prophet (peace be upon him) — however many prophets and messengers will come. That is why, when the prophets came into the world: I am the first of Islam, and all of them — which one is the first of Islam? All of them, since to Allah they bore witness, are Islam. Inne'd-dîne indallâhi'l-İslâm: since He says the religion with Me is Islam, everything from our father Adam until the Day of Judgment, be it the Gospel, the Torah or the Psalms, all are upon the nature of Islam.

According to people's mental capacities, Allah Almighty — since people could not bear it, could not carry it on their backs — sent them verses in a way they would understand. All of them are within the verses of the Quran. That is why those who obey them are upon the nature of Islam.

Yes.

So in the verse, too, all of them to Allah Almighty, and Allah Almighty to them: I too am among those who bear witness with you, He says. Then Allah Almighty, from these prophets' spirits, created the spirits of the peoples. So, before the worlds were created, the first one created is the Prophet (peace be upon him). Then the prophets. Then the peoples of the prophets. Our Lord was an unknown treasure; He willed to be known. For this He created man. In the worlds, our Lord gave from His spirit only to man. That is why He made man noble above the worlds.

So the first created is man; then, in the realm, He created the angels from His light. But neither the angels nor the jinn were aware that man had been created. We understand that they were not aware from this: The angels — when Allah Almighty told the angels, I will create a human on earth, and they said, will You create on earth a being that will shed blood? — You do not know what I know, He says. Why? Because He had created the Prophet before. I created even you from his light, He says. He doesn't say it, but that is the meaning anyway. And first We created man. For man We created these worlds, He says.

Yes. That is why man is noble. We made man noble above the worlds, Allah says. With His verse.

We have come to our second question. Where in the realm of the hereafter were we created? The second question. This will take long. Shall we leave it to the next lesson? Probably. Yes. In the realm of the hereafter, our Lord created our souls — however many people will come to the world — all of them in the realm of Lahut. The realm of Lahut.

While our created souls were unaware of themselves, He woke them suddenly, at the same instant, and definitively to the address "I am your Lord" made them recipients. How do you know, Hodja? Well, if I didn't know, I wouldn't write it anyway. If I wrote it, I saw it and then wrote it. How is that certain? I'm explaining the verses. If there is something contradicting them, then say so. I'm explaining anyway. It was created in the realm of Lahut. A definite command. I created you. Not "I was created" either. Not "didn't I create" either. Why? Because there is a sudden coming to. Suddenly. I see myself there too.

I have a sudden creation. I have no before. No before. Before.

Allah before us: I created you; the Prophet: yes, this is our Lord, He is the One who created us — as His confirmer. And I'm thinking: I wonder, did He create us? Look, right now I'm really thinking. Did He create us? I know that realm as if it were today. I am a grandson of Hz. Ali. I am a sayyid. I saw those places. Hz. Ali says so too. I know that realm as if it were today, he says. I too know that realm as if it were today.

I'm saying, let me gain a little time. Maybe, I say, He didn't create us, the one who created us will appear, since we know we were created; we just came into being from nothing. Then He would destroy all of us together with him. I'm waiting; there is no creator. Right then Allah addresses us: Do you never use your reason? Do you never reflect? He says. At that moment the Prophet turns to me.

Confirm, he says. This is our Lord. At that moment I hear the word of Allah Almighty. My beloved, he is from Us, don't touch him, He said. At that moment, because I had found an owner — I'm alone, you see. Because I had found an owner in loneliness, from me, from my heart, like a ball of fire a yearning, like this, (?) toward our Lord. That love continues, and if you didn't see these, would you write this? If He didn't show you these like this, could you do these? Could you prove verses with verses? These errors, could you find them? The errors of people who know Arabic, say "I am a scholar" and hold doctorates — could you find them? Yes, this, let's leave it here and leave our lesson to the next lesson.

Stay well. Be entrusted to Allah. Li'llâhi Teâlâ el-Fâtiha.

Amen, O Lord.