Talk of 17 June 2023

La ilahe illallah Muhammeden Resulallah, ya Allah.

yes Ömer Sefa says: Peace be upon you, sir. We left off at the footnote of the word in Surah Yunus, verse 95. I kiss your hands, he says. Let's look here. Surah Yunus, sir, where is it?

Surah Ar-Ra'd, Surah Ibrahim, Nahl Surah, Surah An-Nahl, Isra Surah Al-Isra Surah Al-Kahf further back than Surah Maryam is it? Furqan, Mu'minun, Hajj, Anbiya, Anbiya, Taha (?) Further back, like this. Surah Al-Isra, Surah An-Nahl Surah An-Nahl, Surah Al-Hijr, Surah Ibrahim

We left off at 90, Yunus Surah, 74 88

What does 90 say

let's see page 184 184

183 184 Yes. Come here. 102 46 93

Where did we leave off, he says here

let's see let's enlarge the text here a bit, the text let's enlarge it, okay, now here down 96

we left off at verse 93 96

yes

96 here there are some things

"Viewers, sir," says Ömer Sefa.

Are there questions?

Here someone is asking a question. Let's answer that question.

Yes.

In Surah Yunus, verse 43, he says. (?) Surah Yunus 42 Verse 43. Look now, peace be upon you. Good evening. We have a question, first the question let's answer Let's answer the question

Yunus, are you the one asking? Guest, guest, he says peace be upon you sir, he says, in the last lesson, Surah Yunus, 43rd verse, in the explanation of its error, in the explanation of its error, in the second paragraph, from the third line, in this sentence: Allah Almighty, by discriminating between His servants, yes Allah Almighty, by discriminating between His servants, the truth a mind that cannot see it not being given to people, a situation arises which attributes qualities to Allah Almighty. How well we put it. Allah does not discriminate between His servants. He gives all of them the same mind.

Whoever uses it uses it. Whoever doesn't, doesn't. What does Allah Almighty say in His verse? Do you not use your minds? Do you never reflect? Well, in that case let's read that part again. He must have misunderstood something here. There he asks me a question. The question is right. I mean, the thing is right. The explanation is right. What do we say? A mind that cannot see the truth not being given to people, a situation arises which proves Allah Almighty. When it says this, is the meaning here, that is, according to those who understand, a seeing mind was given? That is, a mind was given according to those who understand.

Is there a meaning that it was not given to the others? That's how I understood it, but could you explain? May Allah be pleased with you, he says. Of course we will explain. What do we say? Let's read it again from here, as you said. Sir, verse 43, the second paragraph, the third line.

Allah Almighty, by discriminating between His servants, how well I put it, Allah Almighty, by discriminating between His servants, that is, not having done it, by doing it, a mind that cannot see the truth not being given to man, a situation arises which the mind not being given, that is, Allah Almighty does not give people a mind to understand this, that is, does not give a mind to understand His verses, in that case, we read that part once more: Allah Almighty, by discriminating between His servants, the truth not able to see, to some of His servants, a mind that cannot see the truth, to people not being given, a situation arises which attributes qualities to Allah Almighty, we say, how well we put it, that is, Allah Almighty gave the mind equally to all His servants.

But Hodja, (?)'s mind is very great, I mean, we cannot grasp him, he is far ahead, this is because in the address "Elestü bi Rabbiküm", when Allah Almighty showed you these worlds, He wrote your decree for you according to your wish and desire, you use your mind there, you use that much of it, but the mind was given the same to all. Allah Almighty, above the beings He created, does not say: "You are My friend, here is this much mind for you. And you, I don't love you, here is this little mind for you." Today, since Allah Almighty is free of deficient attributes, He sends the Quran to all the worlds.

To all the worlds.

Ve mâ erselnâke illâ rahmeten li'l-âlemîn, whom He sent as a prophet to the worlds, the Prophet Muhammad, He sends as a mercy to all the worlds. The Quran too comes to all the worlds. In this case, there are those who turn their backs on the Quran, those who deny it. Do they have no minds?

Today with physics, sir, they explore everywhere, go to the moon, wherever they go, they go and go, I mean. Are these mindless? They use their minds there. Some use it less. (?) Sir, as far as he finds, as far as he sees, that is how it seems to him. But the mind is complete. Well, if you took that shepherd on the mountain and educated him, wouldn't that person take in that knowledge? Minds take it in. If you teach him, he takes it in. But he is content with his life, he herds on the mountain. He uses his mind (?). In this case, minds were given equally.

Indeed, how well we put it, let's say it once more, look what it says there, which page was it let's read it from here

Allah Almighty, by discriminating between His servants, look, I mean Allah doesn't; Allah Almighty, by discriminating between His servants, the truth that will not see a mind not being given to people, a situation arises which: discriminating between people who will not see the truth, Allah would give him a mind such that he will not see the truth, so that then He would have discriminated between people. What do we say? We tie it up at the end anyway. A mind that cannot see the truth not being given to people, a situation arises which attributes a quality to Allah Almighty. That is, Allah Almighty gave people an always equal mind, but when making the covenant with Allah Almighty, after the address, when with Allah Almighty, with our Lord, people were making the covenant, Surah Al-A'raf, verse 172.

Because people don't know this part, they have all gone crooked. They misunderstood the verses, interpreted them wrongly. What does it say? Allah Almighty shows people these times part by part. Just like an engineer drawing up a plan, several plans, and asking which one you like, when you say, I'll have a house built; let's say eight or ten, or he draws a hundred projects. Which one are you having built? Allah Almighty likewise shows people the eras. In which time will you go? You choose the time your heart desires. And in that time you also say, let me go and come like this. Just let me get through this and go and come.

And the other one says, I'll work hard, he says. I'll (?) people, he says. I'll do this and that, I'll come in this time, he says. According to everyone's wish and desire, according to the state of their mind; the mind is the same. The same mind; in a way He already addresses us in the world too. What does He say? Do you never use your minds? Do you never reflect? Do you never think? He says. So minds are the same. According to people's destinies, according to the wishes they asked of Allah Almighty, they were given natures (fitra). With that nature, he will live that destiny. Otherwise the mind is complete.

Yes. I suppose this part is understood, isn't it? Yes. Did you understand? If anyone didn't understand, let them ask. Now, where are you asking, let me see here? You say your question is below this, but there's a question below this. What does it say? Ömer Sefa (?) guest, he says. This guest, guest, is the same thing. I know you, I think it's you. That one is someone else, I suppose. Yes. The broadcast came through, Hodja, he says. The book, guest, guest.

Ahmet, peace be upon you, is it this one? No, Hodja, it's not. Hodja, is one's sister-in-law a mahram? I kiss your hands. Mahrum to a person, I mean, the sister-in-law to a person, sister-in-law, the sister-in-law.

She is mahram. Allah Almighty proves that she is mahram in this verse. Do not marry two sisters at the same time, He says. But if one dies, you take her place. In that case what happens? He takes a mahram. Hz. Uthman (peace be upon him) marries the Prophet's first daughter. When she dies, he marries his second daughter. That is why he is called Uthman Dhun-Nurayn. Uthman, owner of two lights.

Yes.

We've moved on, haven't we?

He asks. Member. Peace be upon you, Hodja. To make it in time for the funeral prayer, with tayammum ablution, can the funeral prayer be performed? Let me explain up to here.

For you to be able to take tayammum ablution, the farsakh exactly I don't remember, but it will be either 6 farsakh or 11-12 farsakh. There will be such a distance. There will be no water, and there you take tayammum ablution. You cannot perform the funeral prayer by taking tayammum ablution. Because the funeral prayer is not obligatory on you. The obligation is like this. If there is no one at the funeral, it is obligatory on everyone. Look, listen well. If no one is at the funeral prayer, it is obligatory on everyone. If there are three people, it falls from the others. Understood, yes. In this case, you sir having taken ablution this way, the prayer, the funeral prayer, you cannot perform you cannot take tayammum ablution the water, too, if it's 11-12 farsakh, or whatever it is, within a farsakh up to there there is water, but the water is in the hands of the enemy.

You are obliged to reach that water and take ablution. For your ablution to be valid. But the water you'll use for ablution is in the hands of the enemy. Your going in there means your death. Since you cannot go there, a prohibition arises there. You can take tayammum ablution.

The situation is understood. Yes. Let me also tell you a parable; I've told it before, but it's worth telling again. A man is going on his donkey, tired in the desert, he finds the shade of a tree, a tree like a date palm, let me rest a bit under it, he says; he leaves his donkey and falls asleep when he wakes up he sees that the prayer time is about to pass. He looks for the donkey. The donkey is gone. Because the water is on the donkey. Not finding the donkey, he immediately takes tayammum. He performs tayammum. He is about to start the prayer. The donkey brays. When the donkey brays, he prepares for ablution.

There's water on the donkey. (?)

Yes.

We're reading the rest of the question.

If a merchant sells water at an exorbitant price, with tayammum ablution can one pray? In open land, if the mosque is far and we can't make it in time, if one can't make it, with at least three people, the Friday prayer can it be performed, he says. Now here the questions come one after another. Let's answer the second question. If a merchant sells water at an exorbitant price, with tayammum ablution can one pray? Now here there are many opinions, situations. If you have money to buy water, even if he sells it at an exorbitant price, if you have money to buy the water, that water you use for ablution.

Go and buy water again. You buy your drinking water again. If you are travelling in the desert and have no water besides that water, if, when you have used up that water too, you would perish in the desert, then you take tayammum. You take tayammum ablution. Here it depends on the situation, on the circumstances. Yes, now we come to it.

In open land, if the mosque is far and we can't make it, at least three people, can the Friday prayer be performed? Let me tell you about the obligation of the Friday prayer. In a town, if there were three million, five million Muslims, and that town were under the rule of non-Muslims, and the non-Muslims forbade praying, the Friday prayer would not be obligatory on any of them. If there were three people in a town, and the town's force and command were in non-Muslim hands, and the non-Muslim left praying free, the Friday prayer would be obligatory on those three. Well, you're the same. Wherever you are. If you can't make it, the Friday prayer has become obligatory on you.

You will perform the Friday prayer with three people.

Yes. Beautiful, isn't it?

Knowledge is to know knowledge. Knowledge is to know oneself. If you don't know yourself, he says. (?) The lesson is over, no questions; now we start with our own lesson ask Hodja, my ear (?) a bit. You ask right here so they hear too. Now, in our book "you would be attributing qualities to Allah" comes up a lot, for example the concept of attributing qualities I couldn't fully settle in my mind now our child asks that in the book attributing qualities to Allah comes up a lot, he says. I, he says, this attributing of qualities, he says, couldn't fully grasp, he says. Right? I couldn't settle it, he says.

Well, now, what is Allah Almighty? First of all we must know that. Allah Almighty created this universe from nothing. From nothing, tremendous; He has the knowledge of creating from nothing. He has creation from nothing. He will create anything from nothing. Here, I created these worlds. That is, He is free of deficient attributes.

Free of all deficient attributes. No one will be able to say to Him: it would have been better if You had made this like that. They cannot. For example, look at the crab, it walks sideways. You can't say: what if you walked straight. That is the duty it will do. For that duty, all creatures, for what they will do, were created complete and perfect. This goes to the secret of secrets.

Here we must know this: no one will be able to question Allah Almighty.

To answer your question, I'm opening it up a bit wider, so you understand better. For example, in Surah Taha, verse 134, what does it say? If We had destroyed them, that is the disbelievers, with a punishment. We know what you are, He says. Are you a Muslim? Are you a disbeliever? If We had thrown them into Hell as disbelievers, they would have said this, He says: If only You had sent us prophets and books, so that we would not fall into this disgrace below, would not fall, they say. We would not have sent you, He says. Purely; here Allah's attribute of being Allah manifests. No one will be able to question Him.

The reason: in the address "Elestü bi Rabbiküm", Allah Almighty in human form, exactly human form, when He said "I am your Lord", people could not believe in Allah, and in pride and arrogance waited for the Lord of their imagination. So in this situation, Allah Almighty created this world so that qualities would not be attributed to Him. He is the Creator. Creating is not hard for Him. So no one can attribute qualities to Allah Almighty with deficient words in this way, to Allah. Do you understand? Yes.

We were going to start from verse 96. We were going to start from the verse, I suppose. Yes. We were going to start from here. We're coming now. Here it has come to Surah At-Tawbah, this is. What does it say here? Surah Yunus, verse 96. Sir, on page 184, he says. Page 184.

181, 184 on 184 it's not there; this, this is different Surah Yunus 42, come, let's see, like this, Yunus Surah 88 this one in front of me is different. Surah Yunus 96 Truly, the word of your Lord has come true about them.

They will not believe, it says. I've read the wrong verse. Where is the mistake here? Come on, tell me. Look what it says. Truly, the word of your Lord has come true about them.

Now here Allah Almighty, as if He separated: you a disbeliever, you a Muslim, you a disbeliever, you a Muslim, and about them gave their due, I mean. Decided they will not believe. Whereas look, truly, now, when Arabic speech is translated into Turkish there is a lack of words. You cannot fully open its meaning. You will have to add something here. To be able to find that meaning. To be able to prove that Allah is free of deficient attributes. Here, to support the meaning of that verse with verses, you have to open it up; there's an addition here. That is, in this sense.

Truly, about people, now in parentheses, by their own wish and desires, that will, there are two: universal will and partial will. Allah Almighty has no willing over people. People ask of Allah, and Allah, in response to what they ask, gives to them. Because they have will. And He has left their will free. What do we say? About those who, by their own wish and desires, will not believe, about those who by their own wish and desires will not believe, the word of your Lord, that is, His judgment, has come true. Because He gave them their destinies that way, and they will no longer come to faith. What do we say?

In the wrongly translated part, reducing our Lord to the level of human mental capacity, unaware of the wisdoms, they have translated the verse with words tied to chance. Let's read it; you'll understand better. In the wrongly translated part, reducing our Lord to the level of human mental capacity, they reduce Allah Almighty to people's mental capacity. Unaware of the wisdoms, that is, unaware that Allah Almighty earlier with people made a covenant, they have translated the verse with words tied to chance. Our Lord made a covenant with people after the address "Elestü bi Rabbiküm". He wrote each person's wishes and desires for him as destiny.

In this case He left people free in their own will. He wrote their destinies by giving people their wishes and desires in full. In this case our Lord says in His verse: there is not a single living being until the Day of Judgment whose doings We do not know. Whereas our Lord means this in this verse: When We made the covenant with people at "Qalu Bala", I know what they will do. I wrote their wishes and desires for them as destiny. Yes.

I, to them; since they cannot step outside their destinies, since, when they come to the life of the world, they will live the destinies they had written, since it is known that those who denied My Essence before will deny in worldly life, the word, that is, the judgment of your Lord has come true about those who will not believe, He says. Because all the worlds are programmed. About those who will not believe. You can't include all disbelievers in this, sir. Among them there are those who become Muslim. Pay attention to the words. About those who will not believe, it says. Yes. Except those who believe.

Verse 97 has been translated the same way accordingly. Now, has a mistake begun? The mistakes continue. What does it say? Even if every miracle came to them, they will not believe until they see the painful punishment, it says. Then Hell would be abolished. Look at a verse. What does it say here? Even if every miracle came to them, until they see the painful punishment they will not believe. Yet Allah Almighty says that souls in Paradise and Hell are eternal. Eternal. If they will believe when they see the punishment, they too will enter Paradise. Then Hell will be abolished. Then Paradise and Hell will cease to be eternal.

Souls in Paradise and Hell will cease to be eternal. Look at the matter, the matter.

They attribute this to Allah, these words.

Whereas: even if every miracle came to them, even if they saw the painful punishment, they will not believe.

Because those punished in Hell say to Malik: O Malik, tell your Lord; they can't say "our Lord". Tell your Lord to lighten the punishment on us a little.

What is their thinking there? It has eaten into their character, since they denied Allah. They're waiting for the Lord of their imagination.

That Lord of their imagination will come, take them out of Hell, and from Allah, who threw them into Hell, they will demand an accounting.

And that has become their character; they can't get out of it. In this case they remain in Hell eternally. So Allah Almighty says, after they have burned there for many a year, He says, after seeing punishment, they will remain as logs of Hell, He says. Now we too open a verse accordingly. We open this verse. They will remain there as logs of Hell, He says. I open this verse like this. Allah Almighty's final mercy will reach them too. The final one. Because every crime has a recompense. (?) cannot be endless, without recompense. Committed. That will end. After it ends, what He called remaining as logs of Hell, they will be in a state of not feeling and not tasting.

Even if they burn as logs of Hell, they will no longer feel pain. The Diyanet tells me there is no such verse. This is the meaning of this verse. What does "log of Hell" mean? Does your tree have your thing? Does it have nerves and senses? Does your tree have feeling? (?) So when it becomes a log of Hell, then eternally (?). If they don't understand the meaning of the verses, they talk nonsense like this.

You understand, I suppose? (?) Yes.

what is it they've translated the verse; these have done doctorates, they know Arabic, they translate verses; this verse has been translated wrongly from the start: even if every miracle came to them, until they see the painful punishment they will not believe not "until they see", but "even if they see, they will not believe". You know, it says "they will not believe until they see". The correct one is: even if every miracle came to them, even if they saw the painful punishment, they will not believe. The wrongly translated part comes out to this meaning. A painful punishment is a punishment people will suffer in Hell.

When a person of Hell enters Hell and is subjected to painful punishment, will these sinful people see the truth and turn to the truth, so that until they see a painful punishment they will not believe in the truth, it is being said. In such a case, when the people of Hell turn to the truth, since our Lord's pardon and forgiveness are abundant, since those people of Hell would come out of Hell when they see the truth, Hell would be abolished and there would be no one left called people of Hell. But what does it come to? A complete Jewish fabrication; words translated by fabrication.

Why do we say Jewish fabrication? Because they say: the Fire will not touch us in Hell except for three days. Allah Almighty says: then wish for death, He says. How well He puts it. Wish for death. After lying there three days, come where? He says. How beautiful. Because the Jews say: the Fire will not touch us in Hell for more than three days. And our Lord commands: then wish for death. The correct way of translating it is this: Even if every miracle came to them, even if they saw the painful punishment, they will not believe. Because they gave their covenant by denying our Lord; these, in their characters, that is, in their natures, since they denied our Lord and since these characters will never change, even if they see all the miracles, they will not believe.

In this case our Lord says in the verse: And in Surah Az-Zukhruf, verse 77, the people of Hell say this. They call out to the angel in charge: O Malik, let your Lord finish us off. He, to you, the account, he too says to you: you will stay like this forever. (?) to them. You will stay like this forever. Yes.

So these will not believe even if they see the punishment. Because: my Lord finished us off. Let us die now, let us be relieved, be saved; there is no rescue. Because there is no death for souls.

Despite suffering so much punishment in Hell, "our Lord" they can't say. "O Malik, tell our Lord to finish us off," that they say this.

shows that, because of their denial of never recognizing our Lord, these characters of theirs will not change. shows. As long as they stay in the Fire, they will remain in punishment. Their feelings of hatred toward our Lord will increase. The more they burn, the more it increases. They will grow resentful. And they will still wait for their Lord. They will wait for the one who created them. Because in their imagination, you know, they make an ox head. What do these do? They make all sorts of shapes for God. Such imaginings; they wait for what's in their imagination like that. He will come. He will save him from there.

Yes. those who wait for the Lord in their imagination: the Lord in their imagination will come and save these people of Hell, and they will take revenge on our Lord; with these feelings they will remain eternally as people of Hell, because it no longer changes. What is it like, brother? Now the water we drink: from two hydrogens and one oxygen combining, water forms, and as long as these don't separate, it remains water eternally, and this too, since character won't change, remains eternally (?) Surah Yunus, the hundredth verse: no one believes without Allah's permission here

that He makes those who do not use their minds filthy deniers, it says. He makes those who do not use their minds filthy deniers.

Now, it says no one believes without Allah's permission. Then why did He make a covenant with me? There would have been no need for a covenant. You are a Muslim. (?) By His permission; everything by His permission. Why did He give it to me? He left me free in my own will. Whatever I asked of Him, He gave that. He would create such a being that He would never interfere with its wishes and desires. With the will He gave it, it would govern itself, and it would know itself, that it was created, by whom it was created. He would create such a being. If you make a robot, however much you work on it, you will certainly make a program for it. You can't run it without a program.

But Allah, without having you make any program, the human He created, within His own being, makes known. Because He gave a part of the spirit from Himself. Think of oceans. Think of the universal spirit as an ocean. If you took a drop from it, took it away from that ocean, (?) it carries the substances of the ocean. It carries the longing for it. We too carry the longing for our Lord.

With our own will we know by whom we were created.

We use our minds. Yes.

There is no soul that is not bound to Allah's permission, it says. What does it say here? No one believes without Allah's permission. Whereas there is no soul that is not bound to Allah's permission. (?) There is a very great meaning here. Our Lord created us. After proving what kind of person we are, after a certain time we will taste death. This too is bound to Allah's permission. To that permission He gave us. According to the number of breaths we take, the covenant we gave our Lord, He wrote us a life span. Within this life, after we have proved what kind of person we are, then on that day, He says, without anyone being wronged, what everyone earned with his own two hands will be given to him in full; in that Supreme Court, without anyone being wronged, whatever each did in the world, whatever his character is, he has acted on it, he will see its recompense.

This too, everything is bound to Allah's permission. Yes, there is no soul, it says, there is no soul that is not bound to Allah's permission; every soul, without Allah's permission, cannot change its destiny bound to Allah's permission here there is one more verse: if We do not will, you cannot will. What does this mean? We do not leave you free in your own will? We created you like this. You yourselves had your destinies written by your own wish and desire. If there is a single one who will break this, He says, it is Me, He says. If there is a single being, it is Me. If We do not will, you cannot will.

If there is anyone who will change your destinies, it is Me. But a word has come from Me. Paradise and Hell. No more change. And with Us there is a Book, preserved in the Lawh al-Mahfuz. After that, neither an addition nor (?). That is, the Quran: if the wet and the dry are in the Quran, and the Prophet says in a hadith, the wet and the dry are in the Quran. Everything is within its knowledge. And there is no more change.

Beautiful. Will the verses bind one another?

At one (?) of the time, two people, I won't name them.

These are in command positions. (?) they said, we have a question. Go ahead, I said. A doctoral book, he said, it's written in pages, he said. A physics book, he said, a chemistry book, he said. I mean all the books, he said. 6 volumes, 8 volumes, 10 volumes, let me tell you, 18 volumes. One said six thousand pages, a thousand pages, fifteen hundred pages. So, he said, all these sciences, he said, are they now in this Quran? Are they in the Quran, he said? I said to this: look, the Quran, Allah's word, is upon letters, he said. When these letters come side by side, I said, perhaps a secret of creation comes.

Do you know this, he said. Allah Almighty will create it from nothing. He will bring it into being from nothing. He created these worlds like this. He put these worlds in order. Sir, He created everything perfectly. Each of them, I said, is a separate meaning, a word, I said. Take a verse here, I said. When we open this verse, there is a first meaning, a second meaning, a fifth meaning, a seventieth meaning, and higher still. Meaning upon meaning opens. Because it's upon letters, I said; this verse tells us. The verse. Look what it says in the first meaning, I said. Of the mosquito and what is bigger (?), We do not refrain (?), it says.

That is, both in a way that one whose mind works little will understand, and in a way that one whose mind works at its highest will understand, We speak Our verses, it says. All of it, meaning upon meaning, is within this.

After I said this, to me you he said, it's a word you said with your own mind, he said.

we, he said, to this, he said, this much, he said, knowledge, he said, we don't believe it is in it, he said. Then, I said, let me tell you once more, I said: if the Quran and hadith a person doesn't believe, don't answer him at all, the conversation is over, it says, I said; come on, farewell to me. Without Allah's permission, no one believes. Whereas what do we say? There is no soul that is not bound to Allah's permission. Every soul that made the covenant with Allah Almighty in the address "Elestü bi Rabbiküm", without Allah's permission, cannot change its destiny. Those who do not use their minds are filthy, deniers.

Those who do not use their minds. So look, He gave the mind to all of them. You know, he asked a question; he said, I'm misunderstanding. You know, did He give the mind (?) deficient? Look how well it says it here. Minds are the same, but whom does it mean by those who do not use their minds? Disbelievers. They are filthy, it says. Disbelievers. Unclean people anyway.

All souls, when they made the covenant with our Lord by their own will, according to their wishes and desires, our Lord gave them their wishes and desires completely, and their destinies He wrote.

It is not possible for any soul to change its own destiny. This is bound to our Lord's permission. But our Lord, in His verse, Surah Al-Insan, verse 30, the verse: if I do not will, you cannot will. Surah Al-Insan, verse 30. According to the verse, our Lord wrote people's wishes and desires for them as destiny (?). From now on there is no one but Me who will change these destinies of yours. But a word has come from Me. Paradise and Hell. What is written is written, what is done is done, He says. These worlds were programmed until the Day of Judgment. So all people, all people who wrote their destinies, who wrote their destinies, are bound to our Lord. Indeed in the verse He says this: Every death, every soul shall taste death, and your return is to Me, He says.

Otherwise, in the wrongly translated part, when it is said no one believes without Allah's permission, our Lord, discriminating between His servants, grants faith to whom He wills, and whom He does not will He would have created as people of Hell; and a verse translated this way would attribute qualities to our Lord. That is, we would accuse Him of deficiency, of discrimination between His servants.

Whereas He is free of all deficient attributes. No one can question Him. They won't be able to anyway. Everything they would ask will have been revealed; they will stop asking. Yes.

We've come to Surah Yunus, verse 107.

My throat (?) sometimes. Hodja, there's something; I asked something too. Ask.

Allah is (?) every kind of deficiency. Yes. If we said it like this: Allah, every kind of characteristics characteristics, characteristics when you say that, there are some characteristics; these get divided into parts Allah Almighty says in the Quran: He is able to do every thing (küllü şey). "Thing" is used there because it cannot be counted; the meaning of "thing" is beyond counting; as much as Allah Almighty knows, it means creating that much. So Allah Almighty is in every way free, free of everything. He is free of everything. He is free of deficient attributes. That's it. You can't say "characteristics" for Him.

Characteristics are limited, piece by piece. There are some that lack certain characteristics. But when you say "thing", when you say He is free of everything in every way, when you say He is free of deficient attributes: all creatures, everything has an attribute. Even this speck flying in the air has an attribute. Let him pay attention to snowflakes; they have an attribute. Snowflakes: none of the falling snowflakes resemble one another. All their shapes are different.

Yes. And none of them touch each other. Each of them falls to the earth at intervals with a certain signal. Rain likewise. All come down within a certain (?).

When I say characteristic, it cannot see the (?). That is, we can't say it according to our minds. The Quran binds everything. Even if we say it, we say it deficiently. Even if we say it, we say it deficiently. Of course we say it deficiently. Look, we say "every kind". When we say "every kind", it means free of everything. Every kind. Free of deficient attributes. An attribute in water, an attribute in you, an attribute in me, an attribute in (?). Every kind of attribute. Of course. Every kind. (?) Of course.

I created man in the most beautiful form, He says. Look. Now one of them says I created man in the most beautiful form, He said, he says. I said, he says. I said. To me. Now he's being (?) with me. Go ahead. (?) After that I said, (?) the most beautiful forms of the Esma-ul Husna (?) to Allah, he said. Now look, he said, there is a distinction here, he said. To you it says attributes, to Him it says forms, he said.

Now, He gave him certain attributes, he said. You are being a know-it-all, but to whom is he showing off this know-it-all attitude?

Lekad halaknel insâne fî ahseni takvîm. I created man from the most beautiful forms. You created with the most beautiful forms. His Essence is an infinite form. His Essence constantly, continuously changes form. As many humans as will come to the world, He has given us from those forms. The most beautiful forms. He gave from those forms. But the most beautiful attributes are also Mine, He says. Isn't this form of mine an attribute? If Allah Almighty gave me from His forms, if He gave from His Essence's forms, and the most beautiful attributes are also His, those attributes differently, Allah Almighty did not separate them from man's essence, and gave his essence some of the beautiful attributes, but His attributes are more beautiful attributes than ours.

Here, Allah Almighty's verse 257 comes to my mind, of Surah Al-Baqarah. Allah is the friend of people, it says. This word settles the matter. But people don't understand. Are you one of those who befriend a (?), a dog, an animal? (?) he was saying donkey, you know, (?) like (?), we'll make sense of it I mean, will we make the donkey a friend? Will we take it as a friend, a close friend? Whom do you befriend? you've befriended good, fine people. So, since Allah Almighty gave man a part of His spirit, that spirit is the likeness of the universal spirit. In this case Allah, close to His Essence and in the most beautiful form, in a beautiful form, man He has addressed with His Essence.

What does Süleyman Çelebi say? I made My Essence a mirror to your essence, he says. That is, I created it to see My Essence in your essence. Mir'at is a mirror, you know.

People can't go down to this depth. No, I mean, that knowledge isn't there anyway. If they could know these, they would come down to this knowledge through the verses anyway. Man has no idea of the verses. (?) Beneath it, the Quran. He has a little faith; I'll interpret the Quran, he says.

Yes.

We've come to Surah Yunus, verse 107. If Allah touches you with harm, then no one other than Him will remove it, there is none. If He wills good for you, there is no one who will turn back His grace either. Correct. He bestows that good on whomever He wills of His servants. Now look, he changed it. "Whom He wills" — that ends it. Allah, our Lord, has no willing over people. Because if He had willing, it would contradict many verses. Let's open it for you. One: why did He make a covenant with us? So that our own wish and desire is written for us as destiny, and what kind of person we are we prove.

Two, Allah Almighty sent the Prophet as a mercy to the worlds.

He must call people, it says. (?) He sent the Quran to all the worlds. He doesn't discriminate among all people; come, He says. But He also knows who will come and who will not. Then why did He send it? The Surah Taha, verse 134 I mentioned earlier: in that verse: we saw Him there but could not believe He was Allah, because like us, adorned with forms of the Essence, in the same human form, and the Prophet beside Him saying, yes, this is our Lord, who created us; yet people out of pride and arrogance denied Me, He says. What does Allah Almighty say in the verse to the Prophet: My beloved, do not grieve at their belying you, their denying you; in their time they betrayed Me too, He says.

What does this mean? In their time, in the book of your Lord, they belied Me too. They couldn't say to Me "my Lord". They couldn't say "our Lord". They denied Me. And We, their denials, by their own wish and desires, for them as destiny wrote. You saw Us here and could not believe. Now I will create a world where you will not see Me. There you will be tested. You will be tested. But you will not be able to step outside your destiny. So here you go. After the covenant He raised us to the barzakh. From the world of barzakh: at which time, with which mother and father, which soul will get along better, where it will prove itself, our Lord knows that.

He takes it from there. When He takes it, it's called the sultani spirit. Sultani spirit. There He clothes it with a garment. What garment is this? You load a program onto a computer. You give that program a password. If you can't find that password, you can't open that program. This is the password. He encrypts it. What is it? The passwords of one's nafs. He sends you to the realm of malakut. In the realm of malakut, there too He encrypts it with a garment. That is, He closes that to you too. He sends you to the world. What is this? It's called the bodily spirit. Or they call it the animal spirit.

Let's say bodily spirit. In this case those places are closed to you. Lost. Whereas we come from there. We put on the garment of the body. In the outward world, to be able to prove what kind of person we are, with outward deeds, with our wishes and desires, we will make requests. Our Lord will create causes for us according to our wishes and desires, and while we seek those causes, we will earn reward and sin. Beautiful. He has written everything so beautifully. Today, when you ask the world how man got reward and sin, he says: a man, when he curses, gets sin. When he does good to someone, he gets reward.

Correct. But it has no root.

Yes. So we explain it so that people enlighten people. We, as egotists, I mean "I am explaining". What I said, Ahmet, Mehmet explained this. (?) taught. I mean, as a knowledgeable person. God forbid, there is no such thing with us. We, as heirs of the Prophet, heirs of the Prophet. Just as the prophets explain the truth to people, they too, those who learn, if they explain the truth, if they all explain Allah's word, people earn reward from one another. We also explain to point people the way. And they too, explaining to people, when they explain to each other, all together in Allah's presence, our rewards increasing, attaining the ranks our Lord will give us, we will go to our places.

Inshallah. Of course, if we continue on our way upon the straight path.

He bestows that good on whomever He wills of His servants, it says. This is it; we've explained it until now. And He is Forgiving and Merciful. Because one single word ruins this verse, ruins it entirely. What do we say? If Allah touches you with harm, then no one other than Him will remove it. This is Allah's willing. We sometimes test you in your wealth and your lives, He says. Why will He test? For us to prove what kind of person we are. Correct verses. We say this with regard to the verses. That is, when you learn it from me, "Allah has nothing over me" you can't say. That is, with one word you can't tie that knowledge to the other verses.

You must know the other verses too. You will open verses with verses. What do we say? Yes, Allah has no willing over me. In every deed you do, the reward and sin are mine, of what I did. But the calamities that come to me: We sometimes test you with your lives and your wealth, He says. Here I will prove what kind of person I am.

Now here there's a different situation. In one, submitting to what Allah gives, His raining calamities on me; in the other, His not interfering with me at all, within my wish, His not interfering with me. But what Allah will give me, and showing me to people as an example, and whether I will bear Allah's calamities or not, I don't know; with the deeds I myself have done, I prove myself by myself. And Allah Almighty gives you a rank accordingly. That is why you can neither give a fatwa according to one verse, nor according to one word I said this way, with a limited mind, give a fatwa, can you.

Look, this is how we open the verses. We also open the difference between the two. Right? Man's own willing; Allah has no willing over me. Over him. Because He has no willing in the deeds I will do. If you don't know its root, you cannot know it. And then the calamities Allah gives. We sometimes, sir, test you in your lives, sometimes in your wealth, He says. In this test, again, I came from my Lord. My Lord does not put on my back a load I cannot bear, He says. If you are content with what comes from Allah, He raises your rank. But if I said: I worshipped Allah this much. This is my right. If I said Allah gave me this, what kind of person I am I would have proved for myself.

Yes.

If Allah touches you with harm, again no one other than Him will remove it.

Which verse is this?

Every ascent has a descent, every road, every descent also has an ascent, it says.

Yes. We do not put on your (?) a load you cannot bear, He says.

Allah Almighty, of the Prophet (peace be upon him): have you finished a task, He says, are you tired? Get up again; when you've finished, He says, start another task again, He says. Where does He say this? Look,

''Ve veda'nâ anke vizrak, ellezî enkada zahrak, ve refa'nâ leke zikrak, fe inne mea'l- usri yusrâ, inne mea'l-usri yusrâ, fe izâ ferağte fensab, ve ilâ rabbike ferğab'' Where is it? Surah Al-Asr is here. Sir. Let's have a look. Now. Okay, here. Let's find it.

Surah Al-Alaq, look, (?) starts after it Sir

Did We not your chest open and expand? Did We not lift your burden from you? Which had weighed so heavily on your back. Did We not (?) your fame and renown? Surely, with hardship there is ease. With every hardship there is ease. Truly, with hardship there is another ease. When you are free, set to another task and turn only to your Lord. Yes. Every verse supports the others. This one that one, that one that one. With one verse you go around the Quran. With one single verse you go around the Quran. Yes.

If He wills good for you, there is no one who will turn back His grace either. What is that good? He bestows it on those of His servants who will it. Look. Now here they made it go astray. To those who will. There is no "those who will". This attributes qualities to Allah. It amounts to discriminating between servants. And He is Forgiving and Merciful. He both bestows His good on whom He wills, on those who will it, and He is Most Forgiving and Merciful, it says. Well, You withheld Your good from his life and left him subject to oppression. What kind of mercy is this? What kind of granting of good is this?

The words hold one another together. They've interpreted it here like this. They've interpreted the Quran.

yes look what we say: He bestows that good on those of His servants who will it, on those who will it, and He is Forgiving, Merciful. O people, there is no creator other than Me, He says; come, Mine, I am At-Tawwab, He says; whatever you do, come again as (?) said; that is why he says: our dergah, he says, sir, even if you break your repentance a thousand times, a hundred thousand times, still come; this is not a dergah of despair. What is this word bound to, this word? Until the soul reaches the throat, Allah accepts a person's repentance. In one narration, up to the (?) bone He accepts repentance; after that repentance closes.

Why repentance closes, they don't know that either. My Lord made me live this; I am living the moment of death. The moment of death, (?) from my childhood, when I played games in the neighbourhood, ran, played tip-cat, from that time until that moment of death, the whole time before my eyes came. You know cigarette smoke before your eyes; how long does it take to disperse? 3-5 seconds. But within that much time, what I lived played out.

Until the soul reaches the throat. Once He has shown you that world, it's over. No more for you. No more repentance. Just as He shows Pharaoh 9 miracles. At each miracle he says, I believe in the Lord of the miracle. At last, when He drowned him in the Red Sea: today your lifeless body, He says, I will leave to the worlds as a lesson, He says; when He said this, you believed in the Lord of Moses, He says. Now, is it here that you believe, He says. It's over. Because the soul has reached the throat. So the verses will always support one another, and like this you will go around the Quran. With verses. While explaining that, another one, that other verse, you will go around the Quran.

Yes.

The wrongly translated part in this verse is this: Except whom your Lord wills. The correct one is: except those who will it from your Lord. That our Lord has no willing over people, we have explained clearly in many verses and in many verses. The broad, detailed explanation of this verse is in Surah Al-A'raf, verse 172, in its footnote. To tie it up in a short sentence: our Lord made a covenant with us in the address "Elestü bi Rabbiküm". He wrote everyone's wish for them as destiny. If our Lord was going to use His own will over us as destiny, in place of our will, over us, why did He make a covenant with us? The answer to these questions is in Surah Al-A'raf, verse 172.

It is in the verse. You can look there. (?) is written.

Sir.

We complete our lesson here. Stay well. Be entrusted to Allah. Lillâhi Teâlâ el-Fâtiha. Amin.