Talk of 13 June 2023

Still opening.

See, here it sometimes skips. It switches to the old one. While opening.

No, fine. It's here.

It's here.

Push it over to me from here.

Yes.

What is this? It's an ad, Hodja, let's close it. Yes, the text is big. What does Ömer Sefa say? Yunus Surah, verse 42. Yes, that's where we stopped. He says, from me, sir. Okay, Ömer Sefa. Nobody is asking questions today. Yes, now look, we need to lower this a bit like this, right? Yes let's see.

How does the picture look on yours? Does it appear at the bottom? Can I see? It's not like here, is it? Look, here.

Here the, uh, thing shows.

What's this? Ömer Sefa.

It doesn't come up much.

Yes This one? Does this enlarge it? It does. Yes On the, uh, thing Why isn't it taking this?

They've moved this up.

Why is this... down, then?

They've attached lots of options. Lots of options.

Is it on this side, Hodja? There's one here too, but the one here.

The one here goes to the back. How about this one? Hodja, there are two there. There's another one. No.

It goes to the back. It does this. It said it's gone. There are two here. Okay, but this one won't go down. Move it down, let me see how it'll lower it. how that's done there two, this one has gone up too high yes because this one tilted down too much. It doesn't do anything like that.

This part isn't here. Hacı Efendi is working on it here.

Yes.

It's here. Look, it'll come to me later. I'll adjust it from here.

Let's see.

Again on the, uh, thing then

let's, uh, shrink that part. How are we going to shrink this? yes

okay still on the, uh, thing good Hodja, it's good now the text,

let's enlarge it too the text, let's enlarge it too

Peace be upon you, good evening. Alparslan, our son, is a bit unwell, and also his car broke down on the way.

So that our lesson doesn't go to waste, we are continuing our lesson.

If there are questions, if you have questions, you can ask them.

We had stopped at verse 42 of Surah Yunus. From here we'll try to explain to you the footnotes of the wrongly translated ones. First, in verse 42 of Surah Yunus, I'm reading you the wrongly translated verse: Among them are some who listen to you, but is it you who will make the deaf, even those who cannot understand, hear? it says.

How nice. Where is the error here? It's written. But listen to the correct one. Among them are also those who listen to you. But will you make them hear, those who moreover do not use their minds?

Why did we come into the world? To prove what kind of person we are. If it says, to the deaf, moreover those who cannot understand, then we are ascribing an attribute to Allah Almighty: that among His servants He did not give full reason, gave more to whom He wished and less to whom He wished. In that case, what does it say? Moreover, to those who cannot understand, those who cannot understand, when it says that, if You had given him a good mind, he would understand too. Here they ascribe an attribute to Allah Almighty among His servants. That is, they accuse Him of discrimination. But if it's like this, Allah's justice is upheld.

But will you make the deaf hear, moreover those who do not use their minds? Now what does Allah Almighty say in His verse?

Will you not use your minds at all? Will you not reflect at all? According to this verse, then, He gave us all the same mind. But people, according to their own lives, desires and wishes, within the destinies they themselves gave to Allah Almighty, are deniers, those of the left or those of the right. Those of the left: those who do not use their minds. Hodja, they do so much science, so much technology in the world they have developed. Are they not using their minds?

If these men had used their minds, they would have built up not only their world but their hereafter too. They would submit to the Owner of the universe, would be servants to Allah, and to His Beloved an ummah. All the fine works they did in the world have gone to waste. How do you know? Well, I'm not the one saying it. This is the verse. All the fine works they did in the world have gone to waste, says Allah Almighty. In that case, has he used his mind? Use the world and your mind as much as you like. Within a temporary life, yes, we will use our minds. We will use them for both this world and the hereafter, but really in a way that builds up our hereafter we will use our minds. If Allah Almighty in His verse says, will you not use your minds at all, He says it only (?) our Muslims.

To the disbelievers too. Hodja, why do you call them kafir? I'm not saying it, Allah says it. Allah says kafir; I'm quoting the verse. They are kafir; those outside the religion of Islam are all kafir. Yes, this

The wrongly translated part in the verse is this: moreover, will you make those who cannot understand hear? The correct one: will you make hear those who, moreover, do not use their minds? If our Lord had used a word like "will you make those who cannot understand hear", He would have accused His own Self. Yes. Our Lord, in His verse, Surah Al-Baqarah, verse 26: Surely, to explain the truth, Allah does not give up giving as an example a mosquito and what is bigger than it. Those who believe know that these are a truth from our Lord. But the disbelievers say, what did Allah intend by this example?

One believes in Allah, the other says, what, sir, do these mean? By such examples of Allah, many go astray and again many reach guidance. Here is a corrected form of this. It goes like this: Allah leads them astray and brings one to (?), it says. Only the transgressors go astray by these. We've put here the correct way of translating the verse. In another verse, Surah Al Imran, verse 65: O People of the Book, why do you argue about Abraham? Yet the Torah and the Gospel were surely revealed after him. Will you not think at all? it says. Will you not use your minds at all, at the end of the verses?

Will you not think at all? In many verses He says, will you not use your minds at all. Allah Almighty, when it says "those who cannot understand": our Lord created people. Our Lord gave people their minds too. In that case, if to those who cannot understand He gave a deficient mind, then from those people what does He want? But our Lord, in a way every person can understand, has sent His verses. According to the verse, We do not put on your back what you cannot carry, His sending the verses in a way every person can understand.

For instance, We never give up giving as an example the mosquito and (?) bigger, it says. That is, the Holy Quran, this Quran that is the wise remembrance, even the person whose mind doesn't work, or who doesn't put his mind to work, He has sent in a way that he can understand. He has also sent it in a way that the one who uses his mind at the highest level can understand. So He gives the mosquito and (?) as an example. The mosquito, the weakest of them. The biggest are elephants. Well, camels, this and that. That is, He has sent it in a way every person can understand. But not those who cannot understand; those who do not use their minds, who do not want to understand what Allah has sent.

These do not use their minds, people who turn their backs on Allah for their own worldly interests. If he had used his mind, that this universe, that is, in this cosmos, these visible realms will one day end, that the Last Day will come, that in the world man's life too will end, that his true life, or his homeland, is the realm of the hereafter, for Allah Almighty in His verse says: I am the First and the Last, the Outward and the Inward, that is, the Inward: the Owner of the true realms; the Outward: the Owner of these realms that will perish. So a person is judged by the state of a realm that will perish if he turns his back on the true realm. Just as when the sun strikes a tree's shadow, strikes a tree and its shadow falls, he falls into the state of a person busy with that shadow.

Evening comes, the shadow disappears. A cloud comes in front of the sun, the shadow disappears. So if a person, instead of dealing with the truth, chases the shadow, that person has suffered loss.

People, carried away by feelings of the nafs, by denying our Lord's verses try to cast falsehood over the truth. But the truth has come and falsehood has vanished. So if our Lord has sent His verses in a way every person can understand, people will be called to account for the deeds they have done. At the Great Court every person, in return for what they did, from our Lord will receive in full the recompense for the deeds they committed. So the correct verse: Among them are also those who listen to you. But will you make the deaf hear, moreover those who do not use their minds? Meanwhile

if you have questions, your questions (?) — a question has come, let's see. What does it say?

I was explaining the (?). (?) We'll start from the top of page 190. No, there's no question. There's one over there. Yes.

We have no question. If there were a question, they'd say.

We've come to verse 43 of Surah Yunus. We're reading the wrongly translated verse. Among them are some who look at you. But if they still do not see the truth, is it you who will bring the blind to the right path? it says. "If they do not see the truth": a translation like that of the previous verse in form. Anyway, chained (?) keep following one another. (?). Because a person unaware of the inner side of the matter, or rather of its origin, of the verses' origin, when he makes one mistake, brings its continuation one after another in a chain.

We read the correct one. Among them are also some who look at you. But if they still do not want to see the truth look, when it says "if they do not see the truth": if You had shown me, I too would have seen the truth. Is that it? That's it. But if Allah has shown the truth, with what?

With His prophets, with His miracles, with the mind He has given us, if Allah has shown the truth in every way and brought people out of darkness into light — light is seeing the truth. Darkness is turning your back on the truth. Because Allah Almighty says, We are the friend of man.

We take them out of darkness into light.

And Taghut is man's enemy, it says. It takes him from light to darkness, it says. Now in this case, when it says "if they do not want to see", will you bring the blind to the right path — when it says that, people believing these verses translated this way, translated as (?), say: whoever is blind in this world is blind in the hereafter too.

And we say: the one who looks yet is blind in this world, that is, this looks-yet-blind — there are such people too, but here it is those who see the truth but do not want to see it, who hear the truth but do not want to hear it, and who move away from it and have their hearts sealed by Allah — these are they. Otherwise they see very well, like you and me. Yes.

Now, is there a verse he asks, about this — about seeing and hearing, is there a verse? There is. Look, I'll tell you here now.

(?) Surah, (?) Surah From here let me look. Now let me tell you here which verse. Which one? Surah As-Sajda, 12, verse. Let's see where it is now. Surah As-Sajda, verse 12.

Has it gone? It's going like this.

On page 414 481 449 419 Look, Surah As-Sajda, 12, verse. Remember we said, Hodja, as you say, they'll both look and see, and yet be blind. How does that happen? Ah, look how it happens. First, Allah Almighty, Surah Al-Baqarah, the second, first verse, I think. Let's see what it says there. İnnellezîne keferû sevâun aleyhim e enzertehum em lem tunzirhum Lâ yu'minûn. (?) the sixth verse. What does it say here? Surely for those who go into kufr, whether you (?) them or warn them, it is the same for them. They will not believe.

After that, what does it say here?

When they denied Allah, they had their hearts sealed by Allah. They had heaviness put on their ears and veils drawn over their eyes. For them there is a great punishment. Actually he sees like you and me, but does not want to see the truth. These are the people blinder than the truly blind. Among the truly blind there are those who know the truth of Islam. But these, these fools, have turned their backs on Allah. Look, Allah Almighty, Surah As-Sajda, 12, what does He say in the verse? Those sinners, bowing their heads before their Lord: Our Lord, we have seen. Look what it says. We have seen. Whom? Allah, Allah. I'm not saying it.

Allah says it here: we saw Him. Wasn't Allah supposed to be invisible? People who don't know these things, if they translate, thus impair Allah's attribute of justice, and also by saying Allah said this, falsely attribute things to Allah, they slander. What does it say? Look now: Our Lord, we have seen, we have heard, and we have heard You too. Now send us back to the world so that we do good deeds. Now we firmly believe — if only you could see the time they will say this, (?). Yes.

If you try to explain verses according to a single verse yes if you try to explain verses according to a single verse, you go into kufr. You'll say Allah is invisible. You'll say Allah created them blind. You'll say Allah gave them deficient minds. And if you thus cannot know the original meanings of the verses, you go into kufr.

You will have, sir, accused Allah Almighty of lying.

but "if they do not see the truth" is one meaning, but "if they still do not want to see the truth" is a different meaning seeing the truth is one thing, not seeing another he is blind, he doesn't see; the one who doesn't want to see looks, and sees, but does not want to understand, or denies it because of his denial. There's a great difference between the two. Mountains' worth, too. Let's read it again, look. But "if they still do not see the truth" is one meaning. But "if they still do not want to see the truth" is a different meaning. It would mean Allah Almighty discriminated among His servants and gave a person a mind that won't see the truth, which ascribes an attribute to Allah Almighty.

But when it says "if they do not want to see the truth", the matter is: Allah Almighty, having created our souls in the realm of Lahut, said, I am your Lord; our souls there split into three groups. When our Lord, before people, said, I am your Lord, people who knew they were created by a Lord, because they saw Allah Almighty in human form, were arrogant toward our Lord and, expecting the Lord of their own imagination, denied our Lord who created them. So Allah Almighty, to the Prophet (peace be upon him), in a verse: My Beloved, do not grieve that they deny you. In their time they denied Me too, He says.

They denied while seeing. Don't grieve because they deny you while seeing you too. How beautifully He says it. It's a verse.

When they translate the verse if they translate it as "but if they still do not see the truth", these people unaware of the verses have, by their own reasoning, the verses translated. The meaning of the verse, as the counterpart of the verse mentioned above, being translated as "if they do not want to see the truth": these are people who, though they know the truth, do not want to turn to it, and for these people our Lord says the following verse. In Surah Al-Baqarah, verse 7: "At the address Alastu bi-Rabbikum, because they denied Allah Almighty, they had their hearts sealed there by Allah. They had heaviness put on their ears and veils drawn over their eyes.

For them there is a great punishment," He says. And in the continuation of the verse our Lord says this: "Will you bring the blind to the path?" Those who at Qalu Bala saw our Lord but could not recognise Him as Lord, and await the Lord of their imagination — will you bring them to the path? He says. Yes. Now we have a question. Take it, let's see.

A guest is asking a question here.

Sir. Peace be upon you. And upon you be peace. Can women, while menstruating, recite salawat and the kalima at-tawhid? Being away from prayer, I feel empty. How can we spend this period for Allah (?)? You can say them within yourselves. Within yourselves. What passes within: Allah Almighty — if good passes within, one reward; if you put it into words, it increases the good. But while menstruating or in janabah you cannot put it into words. But if evil passes within you, you get no reward, nor do you get sin. But if you turn that evil within you into oppression, that is, put it into words, into action, you get sin.

Therefore for our ladies like this, the kalima at-tawhid passing within or the dhikr — since they don't put it into words, since it passes within, according to this verse Allah Almighty again grants her a quality. He does not keep her away from Himself.

We've come to verse 69 of Surah Yunus.

We read the wrongly translated verse. Say: those who fabricate lies about Allah will never prosper. There you go. What does it say? Look, Allah says this. Say: those who fabricate lies about Allah will never prosper. Now let's read the correct one here with it. Say: those who keep on fabricating lies about Allah, keep on, and as long as they remain in that state, will never prosper.

Now in one verse too, those who slander Allah, that is, Allah what He didn't say — although He didn't say it — thus those who say He said it, let them prepare their place in the fire. Since it says so, according to this verse too, those who keep fabricating lies about Allah and as long as they remain in that state will never prosper — if it says that, in this Quran translation there are very wrongly translated verses.

We've been telling this for years. Although in the translation we wrote the wrong in red and the right in green, they said, where is the mistake here? Not using their minds, they refrained from examining it. And they kept on printing Quran translations with the errors. We said, let's write their footnotes. Where the error is — confirming these footnotes with verses, let's explain the correct one, addressing people's minds. And this way we wrote the footnotes too. They know me very well too. They still continue on the wrong path. They continue with the wrongly translated verses. Printing the Quran.

Now isn't this the case of people who see the truth and want to spread falsehood over the truth?

Isn't this, although Allah didn't say it, saying Allah said so, slandering Allah? Well then, isn't this the state of the people this verse speaks of?

Pity those people. Pity. Either pity me, I'm explaining it wrong. Or pity them. If I'm the one to be pitied, let them correct me. With verses. If they're to be pitied, let them call me. Look, from Imam Hatip they keep training students along their own axis.

Let them learn its origin. Two, three professors should train the children from the foundation. From the foundation.

No. We can't get it across. The world's fine appearance, Allah Almighty says so. Yellow gold, shiny gold coins. Yellow crops. The beauty of the world appeared adorned to them. This adorned appearance of the world has drawn a veil over people's eyes, people left in darkness. Even if he is a hafiz of the Quran. Yes. He is a Muslim. He is saved from kufr if he goes rightly at his last breath. But these cannot save themselves from punishment. People who hear the truth but don't base themselves on it, don't come to it. I'm saying this about them. Someone trained that way, serving as imam in a village, a town, here, there, or some who don't hear my voice, people we can't reach here, haven't heard, they continue that way.

I'm not saying anything to them. But those who hear and yet keep quiet, as if dead soil had been sprinkled over them, silent — I'm calling out to them.

Either bring me to guidance, or come and be guided yourselves.

Yes.

This verse has been translated wrongly from the start (?). They translated the verse like this: Those who fabricate lies about Allah will never prosper. In this case they have removed our Lord's attribute of Tawwab.

You know, they say, yes, this is true, now what will we do? That's what they say. Now what will we do?

Since he'd say what are we going to do about this, there's no sin Allah won't forgive.

There are verses attributed to Allah. There are verses translated falsely, wrongly. The Diyanet's job: to collect these Holy Qurans on the market and, so as to rest them on the Truth, it must translate the verses, and it must put this on the market. That is its duty. That's the Diyanet's duty. If you still hear us and in this way don't call us either. If you still know the truth but don't want to rest on it, on the path he knows, with his conscience aching, with his conscience aching, if he continues, the burden of so many people he takes upon himself. Yes, we, unlike other

hodjas, don't read from books. Like other hodjas, we don't cite the sources of other books.

We directly cite Allah's verses, Allah's word, as the source.

So, he's human, mortal, he errs, but Allah always shines light on you like the sun. We are trying to enlighten you with Allah's verses. The word of (?) doesn't concern me.

Those who keep fabricating lies about Him and, as long as they remain in that state, never prosper. People can err. Knowingly or unknowingly they may tell lies about Allah. Deeds depend on intentions. In this case, those who see their mistake and repent will prosper. Those who say it deliberately, since they remain in that state, cannot prosper. To give an example here: how wrongly they have translated our Lord's verses in the Holy Quran and ascribed attributes to our Lord. In this case, those who translate the verses in a way our Lord didn't say — are they not attributing a lie to our Lord? When these people translate the verses like this, slandering our Lord, will they not prosper?

As we said above, deeds depend on intentions. Our Lord accepts repentance until the soul reaches the throat. Therefore the correct translation of the verse: Those who keep fabricating lies about Allah and as long as they remain in that state, can never prosper.

Yes.

There is no person in the world whose repentance won't be accepted, no person. Hodja, how can that be? We'll say it with the verse now, with the verse. First we'll say what to do, then the verse we'll say. You are the greatest sinner in the world, and a very great tyrant; you won't say to yourself, now no one can save me, from now on my repentance won't be accepted. Come, having said the kalima ash-shahada, you'll go straight to Mecca; seven times around the House you'll circle; seven times between Safa and Marwa the sa'y you'll do; you'll come and pray two rak'ahs at the Station of Abraham. That's the verse. Now, those who do these are like one newly born from his mother, He says. Hodja, you have now shown tyrants the way. Ha, if I've shown tyrants the way, people — "commit tyranny and then come here" — if that crosses your mind: I'll commit all the oppression in the world, let me do it, then I'll come here and I, for these, will repent in return and be saved.

Oh! I'll grab people's rights wherever I find them. Then I'll live. If you say that, you're badly mistaken. Now a verse for you. Long hopes are shirk. Long hopes are shirk. Whether we'll die a moment from now or stay alive, we hold no guarantee. Ah, now (?) — may Allah grant us safety. We'd all perish here.

Say you put that aside too. After committing so much oppression, will you be granted that place? Is it written in your destiny?

I'm saying this for people who oppress in this way, unaware of themselves. Allah Almighty says these things. That is, the period of ignorance. People's, in their period of ignorance, the mistakes they make. And then their regret. Yes.

We've come to verse 74 of Surah Yunus. Before reading this, first we have a question.

Let's see, did we (?) this question? The question is here, though.

No. No question. We continue. No question. Surah Yunus, verse 74: Then after him, many prophets We sent to their own peoples. How beautiful: Allah, to light up people's way, prophets and books to them He sends. People have come into the world; in darkness they don't know what to do. But the prophets, by Allah's command, light up and show their way. When people are in straits, by Allah's command, to them they explain the truth and try to remove their troubles.

Now in this case in verse 74 we read the wrong one, of Surah Yunus. Then after him We sent many prophets to their own peoples. They brought miracles. But they were not going to believe in what they had earlier denied, denied before. Thus do We seal the hearts of the transgressors, it says.

How harmonious the verses are with each other in everything. But it's been translated wrongly, that's why. How harmonious. They were not going to believe in what they had denied before, it says. That is, they denied before, and We made a covenant with them, it says, We wrote their destinies. Again, it says, they won't believe in what they denied before — where? In the world.

Now what does it say? When it says "Thus do We seal the hearts of the transgressors", Allah Almighty here was a bit angry at him and sealed it deliberately. Whereas, although Allah helped him this way — look, there is no other god but Me. If the god you speak of existed, he would have destroyed us all here. Although He said this, although He helped, those who still don't believe themselves had their own hearts sealed. Why do you blame Allah? Those realms, if you can't see them, can't find that place, can't with your nafs (?) rise there, how will you open this (?)? Now we read the correct one: Then after him, then after him We sent many prophets to their own peoples.

They brought miracles. But they were not going to believe in what they had previously denied. Thus do the transgressors have their hearts sealed. Yes.

Now, a person who reads the wrong one, the right one too, when he reads it — what's here? Had it sealed, had it sealed. So what? Either way Allah sealed it. But that a person, within his own will, has his desire and wish given to him in full — he does not know it. That Allah Almighty created man as a mirror to His Self, sir, and him as a friend, and in the finest way over the realms, adorning him with the finest attributes, brought him near His Self. In that case, would Allah ever wrong man and seal his heart? Would He seal it Himself? He creates a being such that man chooses his own way with his own will, such a being. This is the greatest summit of creation.

Yes.

First, you'll think like this. what is the great summit of creation?

What I'll say next, in a way our minds can't grasp, in a way our minds can't grasp — now in a way our minds can grasp, as (?) I'll say it. In one drop of human semen there are 70-80 million human cells. 70-80 million. If this drops to forty million, forty-two million, it becomes hard for him to have a child. If it drops below that, he can't have a child. Of seventy-eighty million cells, one, one of seventy- eighty million, when we take one and magnify it a thousand times under the microscope, we see this.

Now we come to (?). Isn't it DNA? Is it called DNA? We're coming to that. That cell magnified a thousand times, He shrinks billions of times more. He shrinks a DNA billions of times more. And it's impossible for our science to build a device to see it.

However much He enlarges that DNA, as big as the world's diameter, it says, into a person's body the veins, eyes, kidneys, lungs, all of them, properly and soundly He places, in harmony with each other, makes them work, then shrinks it, brings it, a million times — as a cell to be magnified a thousand times — places it in the womb, and you, as you are, He brings into this state.

What a great event this is.

Can you deny such a Lord, such a Creator of yours? It makes your hair stand on end.

Can you fit Him into your mind, treat Him like the talk of Ahmet or Mehmet, and by his reasoning, by a human's reasoning, say He did it this way, no, that way — can you? First of all, you must weigh every word you speak.

Yes.

The wrongly translated part of this verse is this: Thus do We seal the hearts of the transgressors, it says. The correct one: thus do the transgressors have their hearts sealed. If we pay attention to the verse, in the preceding part it was correctly translated like this: But they were not going to believe in what they had denied before — so it was translated. This translation corresponds to: at Qalu Bala, when our Lord said, I am your Lord, there those who denied, who belied our Lord, who awaited the Lord of their imagination, who don't use their minds, will not believe in Allah in worldly life either. In worldly life too.

When people made the covenant with our Lord, their own desires and wishes they had written for themselves as destiny. Of course, since destiny won't change, in this world too they will just the same continue their denial. Because they had their hearts sealed in the realm of the hereafter, in the world too they'll live their destinies, so the transgressors had their own hearts, themselves, sealed by our Lord.

Surah Yunus, 88, verse — we've come to it.

Now when we read the red and the green, people can't quite grasp it. But when we explain it like this, now between them: He sealed, He had it sealed. What a difference there is between them. A difference like chasms. A person's own will — and what he wants with his own will, Allah Almighty gives him in full. Yes. what does it say, look: because of their stubbornness, faith's light (?) darkness (?) their

in their hearts there is a disease of (?); because of their lying their disease has increased for them there is a severe punishment. I'm reading (?) so let's come to the word I mentioned earlier. When they are told, do not cause corruption on earth, they immediately say: our work is only to set things right, they say. They say they are reformers. We lived this. We lived it. You did too. You know. Many governments came. They said, we'll be the reformers — this, that is. They said, we'll set things right. We'll set things right, they said. Although we were still sailing in a good climate, those who say, the ship safely we'll bring to port and change the order — they are the ones who, not understanding, drown everything in corruption.

Know well that they are the ones who corrupt. But they have no awareness, they are not aware.

they have no awareness, they're not aware. Our Lord has written and laid out everything, but no one reads his own book. "Not knowing where he came from and where he goes, he is an animal," as Hazrat Yunus Emre's couplet says, sir — people who (?) — they are like animals roaming the earth, even (?) Allah Almighty doesn't even say animal, He says they are like four-legged beasts. Even (?) more astray.

If you only knew what I've been through. I don't know if your chest could bear it. It feels like it would burst.

Surah Yunus, verse 88. Moses said: O our Lord, indeed You have given Pharaoh and his people in the worldly life adornment and much wealth. Now, to the verse pay attention, look. What does Moses say to Pharaoh? Indeed You have given Pharaoh and his people adornment and much wealth in the worldly life. O our Lord, did You give them these blessings so that they lead people astray from Your path and not believe until they see the painful punishment? Allah, Allah, what an astonishing thing. Moses — look at the slander against Moses, at words a prophet would never say, look at that slander. But the poor heads always know it that way, they never stop to think that Allah Almighty is free from deficient attributes; no one can question Him; Allah's (?) attribute — well, here there is questioning. O our Lord, their wealth destroy, afflict their hearts — now he's cursing him with that. That curse — now we read the correct one. Moses said: O our Lord, indeed You have given Pharaoh and his people adornment and much wealth in the worldly life.

Look, in the worldly life, to his people adornment and much wealth You gave. What does this say? O our Lord, indeed You have given Pharaoh and his people adornment and much wealth in the worldly life, it says, but O our Lord, indeed You have given Pharaoh's — Pharaoh and his people adornment and much wealth in the worldly life You gave. Here too it says the same. O our Lord, indeed You have given Pharaoh and his people adornment and much wealth in the worldly life. O our Lord, with these blessings they lead people astray from Your path. Look: You gave. Yet there are those who, with their wealth and lives, buy Paradise, there are.

There are those who buy the punishment of Hell with their wealth. Yes.

O our Lord, with these blessings they lead people astray from Your paths. Even if they see the painful punishment — not until they see, even if they see — until (?) except those among them who will find the truth, none will believe. How beautiful. O our Lord, destroy their wealth, afflict their hearts, it says. He's cursing here.

The wrongly translated part of this verse is this: Indeed You have given Pharaoh and his people adornment and much wealth in the worldly life, O our Lord. Did You give them these blessings so that they lead people astray from Your path and, until they see the painful punishment, not believe? it says. (?), it says now. The correct one: indeed You have given Pharaoh and his people adornment and much wealth in the worldly life, O our Lord. With these blessings they lead people astray from Your path. Even if they see the painful punishment — until — none except those among them who will find the truth will believe.

In the wrong translation, Moses, reproachfully, God forbid, as if advising Allah Almighty, is speaking. Our Lord didn't know what He gave this wealth for. Moses — did You give them these blessings so that they lead people astray from Your path and, until they see the painful punishment, not believe — they make him ask this question. Moses would be ashamed to speak like that.

If our Lord says something or gives something, He is the Owner of wisdom. He knows what He gives and why. He is free from all deficient attributes. The correct translation of the verse is this: With these blessings they lead people astray from Your path. Even if they see the painful punishment — until — none except those among them who will find the truth will believe, it says. Yes.

There is a question here.

The question is asked by Çağlasan Efendi. Our child is asking. Yes.

Peace be upon you, sir. If a person, after spending his life as a Muslim, in his later years, through senility, through senility and Alzheimer's or such causes loses his mind and comes to not know what's what, and perhaps starts saying words that lead to denial, does this person leave the religion? What is his situation? I kiss your blessed hands, he says. Yes.

We earlier, from some scholars, like this, heard.

Mind your last breath. the last breath is when you say, what have I found here, and go now, what you said — according to the verse "deeds depend on intentions", verse, in the finest way so you can understand, let's put it like this: if a person speaks unaware of what he's saying, not in his right mind, it's just like talking as if seen in a dream.

One does not act on a dream. So that talk of his doesn't bind him either.

Isn't that so? Because he's unaware of what he's saying.

A minute later, when someone tells him, you said this, he says no. I didn't say it. For instance, you said that. No, he says. He came to his senses. Deeds depend on intentions. Even if at the last moment he has Alzheimer's, look, even if he wasn't aware of what he said, if when his mind returned he went as a denier, he is a kafir. Because they are not constantly out of their minds. This state only Allah knows. Allah gives the fatwa on it too.

Yes. Allah knows the secrets of hearts.

Understood, I suppose. Elçin. If there's a part you didn't understand, you can ask. Understood, right, Ramazan? Yes. Surah Yunus, 96. After doing this verse too, we'll close our lesson, if Allah permits. Truly, the word of your Lord has come true concerning them. They will not believe.

Now when you look at this, it can mean two things. But the meaning must be stated clearly. What does it say? Truly, the word of your Lord has come true concerning them. If Allah has said something, that's it. What does it say? They will not believe. So it says that such people will not believe. What is it based on? This is left hanging. Look, this needs to be opened up. Now: truly, concerning those who, by their own desires and wishes, will not believe, the word, the judgment of your Lord has come true. Now it's right. Let's read the wrong one again: truly the word of your Lord has come true concerning them — Ahmet, Mehmet, Hasan, Hüseyin, these won't believe. Here now Allah discriminates among people, chooses whom He wishes, puts whom He wishes in Paradise — there's a word like that here. Let's read it again: truly the word of your Lord has come true concerning them — Allah didn't want them, He wrote about them, they're for Hell, they won't believe. Now here: truly, concerning those who by their own desires and wishes will not believe, the word, the judgment, of your Lord has come true, because will is twofold: universal will, partial will; whatever he wished with his will, our Lord gave him, because He would create such a being that He wouldn't interfere with him at all; whatever he wished from Allah with his own will He'd give, and Allah Almighty, after he proves within his will what kind of person he is, will either give his reward or give his punishment.

What a great thing. Yes.

Wrong in this verse: truly the word of your Lord has come true concerning them. Correct: truly, concerning those who by their own desires and wishes will not believe, the word, that is, the judgment, of your Lord has come true. In the wrong translation, considering people's mental capacity, our Lord — unaware of the wisdoms, they translated the verse with words that tie it to chance. Our Lord made a covenant with people after the address Alastu bi-Rabbikum. He wrote each person's desire and wish as their destiny. In this way He left people free in their own will. He wrote their destinies by giving people their desires and wishes in full.

So our Lord in His verse says: there is not a single living being to come until the Last Day whose doings We don't know. Whereas in this verse our Lord means this: When We made the covenant with people at Qalu Bala, We know what they'll do. I wrote their wishes and desires as destiny for them.

They

cannot step outside these destinies. Since they cannot, when they come to worldly life, as they'll live the destinies they had written for themselves, since He knows that those who denied His Self at first will in worldly life deny too — concerning those who won't believe, the word, the judgment, of your Lord has come true, He says. In this last word I mentioned: My Beloved, their upsetting you — don't mind it, in their time they betrayed Me too. That is, they will not believe.

We close our lesson here.

Çağla (?) I understood, sir. We close our lesson here. Stay well. Be entrusted to Allah. Lillâhi Teâlâ el-Fâtiha.

Amin.

Again

open, report, ignore. Ignore. (?) if the application freezes or quits unexpectedly, it says (?), it says. What does it say here? Look what it says: (?) application if it freezes unexpectedly or quits, when it stops, try these suggestions, it says. It gives suggestions, Hodja. If any problem occurs on the computer, this way you can close it. What shall we try? Shall we try these? Hodja, we said try the exit sign there. For example, if you clicked on a program. I clicked here. Something came up here. It popped up on top of it. Now there it has written the suggestions already. If you can't quit the app as expected or the app isn't responding, you can force the app to quit.

You may lose unsaved changes. Choose Apple menu, Force Quit. In the dialog that appears, select the app. Then click Force Quit. (?). Yes. There's nothing like that here. If the app closes, in the dialog that appears, open help. (?), open up. Never mind. I'm not going to waste time on this now. Now I'm opening this. I'm coming here. I closed this from here and I'm going.

Look, you come here too, it doesn't close, of course. From here you close this. May Allah grant safety. Here, once this closes, okay. Hodja, when you click the apple there, Close appears there too. What appears? There's a Close thing there too. Close it too. Let me open it again and see. Let me see that.