Talk of 24 June 2023

Emrah says: Hodja, why doesn't Allah prevent evil? Why does He allow a small child to be killed? What is this child's fault, he asks. Now, our whole shortcoming is that we don't know our religion well, that is our problem. If we knew our religion, we would answer many questions ourselves. If we know our religion.

How do we know our religion? We became Muslims with the word of testimony. Fine. There is prayer, but there's time yet. I'll pray. There is fasting, but the reactionaries keep it, yet he doesn't leave Islam either. Now it comes to our hodjas. If you asked a hodja this question, he wouldn't even answer you; or he answers, but it won't satisfy you. So what do we understand from this? Our hodjas don't know this matter either.

And the Quran verses have been rendered wrongly.

Qurans are still printed on these errors and put on the market.

Now this person says: Hodja, why doesn't Allah prevent evil? Why does He allow a small child to be killed? What is this child's fault? Allah Almighty interferes neither with the good we do nor with the evil that is done.

We came into the world to prove what kind of person we are. There are two verses here. If a person knows these, or can grasp their meaning, these questions resolve themselves. The first: Surah Al-A'raf, verse 172.

Before we came into the world, we were first created in the realm of Lahut and made a covenant with Allah Almighty. Our covenant became our destiny. In this case, when a person's time comes and they come into the world, they will live their destiny. And Allah Almighty will not interfere with either good or evil. He interferes with none of it. Why? Now we come to Surah Ta-Ha, verse 134. We said that if we know two verses, these questions will be resolved. One: in Surah Al-A'raf, verse 172, we don't know about the covenant. Second, we don't know the meaning of Surah Ta-Ha, verse 134. In Surah Ta-Ha, verse 134, Allah Almighty says: if We had destroyed them, the disbelievers, with a punishment before the Quran, they would have said: "Had You sent us prophets and books, we would not have fallen into the following fault, it would not have happened" — so that you would not say that, He says.

Now in this case, Allah's divine attribute manifests here. No one will be able to question Him. Second: We know whether you are for Hell or for Paradise. But there are subtle matters here. Because people cannot fully grasp the root of these matters, they cannot understand them anyway. Allah Almighty gave us a portion of His Being, a portion of His spirit. We are the exact likeness of our Lord. In this case, when we were created in the realm of Lahut, because people saw our Lord as like themselves, and because Allah Almighty said "I am your Lord", people there split into three groups.

Into three groups. Ve eshab-ı meymeneti ma eshab-ı meymenet. O those on the right. Ve eshab-ı meş'emeti ma eshab-ı meş'emet. O those on the left, woe to them. Ve's-sâbikûne's-sâbikûn, ülâike'l-mukarrebûn, fî cennâti'n-naîm. A third group: the foremost. The group of the foremost. Because we cannot fully grasp their meanings, these questions arise. So before we came into the world, since Allah Almighty knew that people would come into the world, some do not want to come into the world. But it is not possible for them not to come. In the world a person will surely prove what kind of person they are.

So some say "let me come like this" and go. Some say "let me come as a child" and go. That is, "a child (?), let my going and my coming be the same," they say. They ask Allah Almighty for all kinds of wishes, and Allah Almighty grants them. Meanwhile, because people live their life there in their own world, their states and conditions in the world, within their own destinies and characters, and because Allah Almighty knows the secrets of their hearts, He works that life, their destinies and characters into them exactly. And when they come into the world — according to the verse "Did you think you would die without proving what kind of person you are" — since everyone will be held to account by their own deeds and actions — for in a verse He says: in the hereafter, when the great court is set up, Allah Almighty says in the verse: today no one will be wronged, everyone will be given in full what they earned, the return of their own two hands — according to this verse, a person proves in the world what kind of person they are. Outwardly and inwardly; inwardly, that is, they live in the world the destiny of the covenant they gave in the hereafter, proving themselves, and in this case a person sends themselves either to Paradise or to Hell by their own doing. That is why, since we gave our covenant to Allah Almighty at the call "Elestü bi-Rabbiküm", our destinies were written.

The world has been programmed according to these destinies until the Day of Judgment. Allah Almighty does not again change people's destinies, or... that innocent child you speak of — by the killing of the body, the person's own spirit does not die. If only a person knew this: spirit, nafs and soul are one; bodies are separate. Because we were created as spirit, nafs and soul in the realm of Lahut. And the body of Adam is taken from the earth as clay. In the highest Paradise, by breathing in the spirit, Allah Almighty puts him into the shape of a human, an outward human. So bodies are separate; spirit, nafs and soul are separate.

It is the bodies that die. Our spirits do not die. And Allah Almighty says every soul will taste death. Tasting death is the death of bodies; the spirit and the nafs, I mean, as the tongue of the soul, in the hereafter until the realm of Barzakh, in the realm of Barzakh, until the great court, stay there. Then their account will be settled, they will go to Paradise or Hell. These correspond to a long body of knowledge. We are now telling you briefly like this. You will grasp all this knowledge together. After that, you yourself will answer why Allah Almighty interferes with no one. Now, explaining all this knowledge here, or putting it into one vessel, that is, would be like drinking a (?) of water or a bucket of water all at once.

We are telling you briefly, sentence by sentence. If you gather these sentences in your mind and connect them, you will understand better. Now let's gather them like this. We were created by Allah Almighty. At the call "Elestü bi-Rabbiküm" we made a covenant with Allah Almighty. Our wish and desire became our destiny. Although Allah Almighty knew what we were, because He created us close to His Being, people could not recognise Me as Lord here. "I will send you to a hidden realm," He said, and sent us to this realm, and in this realm we live in this world the destiny we covenanted with Allah Almighty and prove what kind of person we are.

That is why He interferes neither with the child who dies, nor the child who falls, nor, I mean, those who burn them, nor the oppressors — none of them. Everyone, for what they did in the world, in the hereafter will give their account. Only, Allah Almighty: people were in darkness. To show them the way — according to the verse "I hold no one accountable for what I have not announced" — He sends prophets to people, and since no prophet will come again, He sends scholars, the heirs of the prophets, and has them guide people. In this case the small child has no fault, but because that grown man's punishment is great, he will kill that small child.

A small child is a minor anyway; he has neither reward nor sin. He too, in Paradise — however he covenanted with Allah Almighty, whatever covenant he has — there he will go. This realm is a false world. Here, living three years is the same as living three hundred, the same as living, like Noah, twelve hundred years. Hodja, Noah lived nine hundred and sixty years. Right. He lived nine hundred and sixty years. After the flood of Noah he lived two hundred and four more years. Altogether that makes twelve hundred years. Yes. Now in this case Allah Almighty... Peace be upon you. Ceyhun. Oh, mashallah.

Okay. No, don't send it, I'm coming tomorrow, if Allah permits. Leave it at the association, I'll pick it up. Okay. How much money did you give, how much did you give? Okay. May Allah be pleased with you. Peace be upon you. They bought the same one, there were 8 of them, they set some aside for us, he says. Yes. He said... Briefly, let's put it this way, as we said: everyone will live their destiny in the world; these destinies were written beforehand; no one can step outside this destiny, and Allah Almighty will not interfere with what anyone does in the world; and because people render the verses wrongly, Allah supposedly puts whomever He wills into Paradise and whomever He wills into Hell.

If He puts whomever He wills into Paradise and whomever He wills into Hell, why did He make a covenant with me? If He puts whomever He wills into Paradise or Hell, then to people who talk this way you will say: why does Allah permit that man to have that child killed? Does He have whomever He wills killed — ask him that then. Let's see how he answers you.

Isn't that so? Ask that man. But the truth of the matter is as we explained with the verses.

There are many questions here.

Yes.

We left off at our 7th (?), he says. The guest asks again here. Sir, I know that Allah loves all His servants equally. If Allah loves all His servants equally, then let Him love the prophets and the other person in the nafs-i ammara equally too. Let Him give him too the Garden of Eden He gave to the Prophet and to His righteous servants.

Whoever draws near to Allah, Allah, by His attribute of justice, gives the return of their nearness.

Everyone gets the return of their effort. Allah is just. If love comes in between, love abolishes justice: Allah loves one more, the other does more work, one worships more, one worships less, or is a Muslim who never worshipped — since Allah loves the Muslim, let Him never put him in Hell, let Him give them all the same place. It's not like that. A person has seven states of the nafs; seven nafs (?): nafs-i ammara, nafs-i lawwama, nafs-i mulhima, nafs-i mutmainna, nafs-i radiya, nafs-i mardiyya, nafs-i safiya — each has a different degree, each separate, their forms of worship different; they do their worship, and for their love and affection toward Allah Almighty, Allah Almighty, in return for that zeal, raises them in degrees in the hereafter. What does it say? Peace be upon you, sir, I know that Allah loves all His servants equally. That part has been explained now.

In this case, the states of the saints, or Allah saying "I love the one who does this" or "I do not love" — how should we understand it? Or: if you love Allah, Allah will love you too. How should we understand it? Hodja, may Allah be pleased with you, he says. Now, if you love Allah, how will you prove it to Allah? How will you prove it? You will prove it with Allah's commands. Even if you prove it with Allah's commands, that is not enough. Did you do it for show? Or did you do it purely for Allah? The verse "deeds depend on intention" comes into play. Now ask a woman with her head uncovered. Say: do you love Allah?

She says, I love Him very much. And I said: you don't love Allah. You don't love Him. How can you say that, she says. I love Allah, she says. If you love Allah, you do what Allah says. First of all you cover your head, I said.

Yes. Now, loves differ. Everyone loves. But they love their nafs more. We push back some of Allah's laws, the sharia laws that are upon us. In this case, the one who does what Allah says — as long as he does not leave the sharia ruling, that is, Islam — Allah loves him. He cannot be compared with a disbeliever. But one does some of what Allah says, pushes back many of them, does few good deeds, commits many sins — He loves him, but He puts him in prison too. Like what? Let's say a citizen of the Republic of Turkey committed a crime. What did the Republic of Turkey do to its citizen? The judge passed a sentence. How long?

Three years, five years, six months, whatever — sent him to prison. Well, does the Republic of Turkey strip the man it sent to prison of citizenship? It doesn't. And if this realm is the likeness and shadow of the hereafter, Allah Almighty too, however much He loves him — he serves his sentence and comes out. And there are Allah's righteous servants. There are His prophets. There are seven paradises. The seven paradises have seven states of love. There are the states of the seven nafs. He places you in those paradises by His justice. He doesn't hold them all equal. His saints, His prophets, His righteous servants, I mean their worship, the believer, the Muslim — He distinguishes them. The Muslim is separate.

A believer is a Muslim. But not every Muslim is a believer. Because the believer has risen to the fourth state of the nafs. He has reached the nafs-i mutmainna. Allah Almighty's "O soul at peace, enter among My servants, your Lord pleased with you and you pleased with your Lord" — He says this of these people. These are the believers. Below that is the nafs-i mulhima. It is the gate of miracles. He thinks himself a great saint. Below that is the nafs-i lawwama. He too prays and fasts. He gives zakat. Now, those above give this too. But these are people who have not reached miracles — I mean the nafs-i lawwama has not reached miracles — not spread into piety. Now, people at the mulhima, mutmainna, radiya levels — can their state be the same as the men at the nafs-i lawwama, the nafs-i ammara?

If you have a million in money, you are a man worth a million. If you have two million, you are worth two million. If you had three million, you'd be worth three million. I mean, according to your money. Likewise, you will go to Paradise according to the worship you did. According to the degrees of the nafs.

Otherwise love is not (?). Love, love as Islam, does not change. As Islam. For example, suppose a father — just suppose. Let him have 300, 500, 1000 children. Just suppose it. Among them 20, 30, 50 people circle around the father like moths, another ten, twenty people are doing wrong, the others normally do what the father says. Now does this father love these children equally? But they're his children, he doesn't want them to be wronged either. Now loves differ; all of them he wants and loves, but he ranks them. If we humans are like this, Allah ranks them even better with justice. Otherwise loves are not equal.

That is, love is love. In return for the worship done, Allah Almighty gives everyone in full the return of what they earned.

If loves were equal, He would keep all of their degrees the same. Like here, when a father leaves an inheritance: father, you gave Ahmet two houses, why do you give me one house, one says. That's the law here. An inheritance from the father, yes, but Allah's law is not like that. Allah's law: this man has two houses. Because he rose to the nafs-i mulhima. That is, he came up to the gate of miracles. He was adorned with piety. He was careful about halal and haram. He gives the other three houses, for example. Because he rose to the nafs-i mutmainna, was secure, became aware of the divine manifestations.

This one observed My sharia rulings more than you. What happened here? There is justice, justice. The love is the same, but there is justice; it changes by justice. He doesn't separate them. Not "I love you less, you don't get this much". Not as we say it. This isn't a love as we understand it. Yes.

We're coming to it; there's one more matter here. He says: peace be upon you, sir. Allah loves all His servants equally. Ah, this part. He says peace be upon you. Sir, somewhere: "there is a hand above the hand, up to the Supreme Throne" — I heard this. What does it mean?

My son, now people, things they cannot understand, with what they themselves hear, they will like, he says. They say it, but let us explain. Let us explain this too. When the Prophet (peace be upon him) went to conquer Mecca the Honoured, that is, going for Hajj — for conquest, I mean, going for Hajj — (?) they block their way.

You cannot come, they say. And at that time, there — I won't tell its long story — from the Prophet they take the hand. They take the hand. There. That's how the Sufi orders were founded. They come from hand to hand, hand to hand. And above that there is a hand, he says. What is it? The Prophet ascended in the Mi'raj. From Allah Almighty — with Allah Almighty, yes, he shook hands. He took the hand from Him. The hand. He gave him a duty. He gave him the duty of messengership. In the Mi'raj, the duty, and He gave the five daily prayers as a gift to his ummah. So: there is a hand above the hand; our hands, hand to hand, to the Prophet, and from the Prophet to Allah Almighty.

This is what "there is a hand above the hand, up to the Supreme Throne" means.

Peace be upon you, sir. "One who knows one hadith is a scholar" — I didn't mishear. I remember hearing it like that. I know that scholars are those who have risen to the nafs-i radiya. So does it mean that scholars know the hadith, the hadith, with the verses and their meaning — is that it? May Allah be pleased with you here. In your last words you have already solved it. Now everyone carries hadiths, a hadith, in his pocket. He doesn't know in what sense the hadith is. Even a hadith he values greatly may be a superstition. That is, it isn't a hadith. Hadiths are counterparts of verses. Imam al-Ghazali says the following, and we confirm it anyway.

That is, we don't repeat someone else's words without confirming them. One who knows three hadiths is a scholar, he says. One who knows three hadiths is a scholar. What is this? Which verse is this hadith the counterpart of? One who knows these is a scholar, he says. Because he has, so to speak, grasped the meanings of the verses in the Quran, grasped them; he knows which verse the hadiths spoken belong to. He even says one who knows one hadith is also a scholar. Because those people cannot grasp the meanings of some verses, but he is a scholar. He can't go in depth, or there is a deeper hadith he cannot grasp.

About one hadith he says: this hadith is the counterpart of that verse. So he too is versed in the Quran's verses. He too is a scholar, he says. Being a scholar does not necessarily mean being one who has risen to the nafs-i radiya and tells people the truth. For example, scholars are people raised directly by Allah Almighty. This begins before reaching the nafs-i radiya; if the person has the degree, it begins before reaching the nafs-i radiya; at the nafs-i radiya he is stamped, he graduates. It doesn't mean he must receive this knowledge there. Allah Almighty kneads a person with events of the nafs, kneads him with afflictions, just as He does not load on people's backs a burden they cannot bear; if a person's faith degree is high — "the good deed of the common folk is the bad deed of the elite" — that is, the common folk do something and get a reward, while if the elite do it, they get a sin.

In this case a person starts from the common folk and rises toward the elite. He ends at the elite. That is, he ends at the nafs-i radiya. When he reaches the nafs-i radiya, as the qutb-i azam he explains the counterparts of the verses to people. Yes.

Peace be upon you, sir. In terms of reading the Quran, how is it better to read it? May Allah be pleased with you.

Now I'll speak outwardly, outwardly.

Hodjas teach the Quran with its rules. They teach it with its maqams. There are such hodjas. Besides that, there are people with beautiful voices. The Prophet says: pray behind the hodja with a beautiful voice. Because it moves a person.

Reading with maqam and tajwid is beautiful. But here you say "better", look.

Sir, in terms of reading the Quran, how is it better to read it, he says. Yes, in terms of reading better. Then you will read like this. One: you will read it yourself and listen to it yourself; what you read, you yourself will listen to: am I reading well? Two: you will read as if reading in front of the Prophet. You will read as if reading before Allah; you read as if Allah is listening. Three: as if Allah is reading and you are repeating after Him — read like that. If you don't get overwhelmed. I got overwhelmed and couldn't read. As if He were reading and I were imitating Him — I got overwhelmed and couldn't read.

If you want to read beautifully, you'll rise to this station and read.

But you, in the first sense, look to reading outwardly. How beautiful.

Look, I don't lie either. I don't know lies. Allah Almighty read. I read along with Him. No. I got overwhelmed. I couldn't read. I couldn't keep to the rule of (?). It comes spiritually from within. As in, is He now reading with a voice (?). He reads by inspiration into your heart. As He gave it to the heart of your Prophet. Yes.

He has written a long text here. The person has several questions here: peace be upon you, Hodja; recently I swore an oath while angry, but when I calmed down I decided this oath was not good and I want to break it, he says. Yes. I watched your videos and learned that I must pay atonement. "If you can afford it, clothe a poor person — I don't say this, Allah says it; otherwise feed a poor person — I don't say this either, Allah says it; if you have nothing at all, feed an animal — Allah says this too, not me; everything I say is the counterpart of the verses," yes, you say. "I say what Allah says." But Surah Al-Ma'idah, verse 89, speaks of ten poor people — feeding or clothing them, or freeing a slave.

Look now. If you give a fatwa according to one verse, or use your mind accordingly and don't listen to the other verses, you'll fall into errors. Into errors. Now what does it say here? In verse 89 it says ten poor people. In your video — I learned I must pay atonement: (?) a poor person, otherwise a poor person, I say — if I (?), an animal, the animal's (?), you say; but Surah Al-Ma'idah verse 89 — let's read it now. Let's see what it says. Surah Al-Ma'idah. Surah Al-Ma'idah, verse 89.

Look, it's a verse that was rendered wrongly anyway. We've corrected it. Surah Al-Ma'idah. Rendered wrongly. Allah does not hold you responsible for your oaths that slip out unintentionally from your mouths, it says. We were going to say this anyway. Did you say it intentionally or unintentionally? If you said it intentionally, you will fulfil this oath. If you said it unintentionally — that is, by a slip of the tongue, that's unintentional, by a slip of the tongue — Allah Almighty does not accept your oath. Now if you can't know their meanings — no, there he said this, here he said that; whichever we announce — you need to know the verses very well.

What does it say: if you said it intentionally, you fulfil your oath; if you didn't say it intentionally, if you said it by a slip of the tongue — you know your oath — that oath is not valid. Look what it says now; let me read the right and the wrong, but these are correct. It does not hold you responsible, but it holds you responsible for the oaths you swear knowingly, it says. Correct. And its atonement is to feed ten poor people with the average of the food you feed your family. To feed ten poor people. Or, depending on your means, to clothe them, if you have money. Or to free a slave. That's if you have money. Allah does not intend wrong for people.

Verse (?): Allah does not load on people's backs a burden they cannot bear. Allah Almighty doesn't extend this to everyone. Now we continue in the verse. Look what it says. Whoever cannot find these must fast three days, it says. Fast three days. Whoever cannot find these. Because you swore an intentional oath. Here. When you swear, the atonement of your oaths, there it is, this is it, it says. Keep your oaths. Observe them. Allah explains His verses to you. Here, saying "it is hoped that" is wrong. See, this is why we wrote this part as wrong. This is correct. So that those of you who come to the truth will be grateful, it says.

Now verse 89 tells us this for those who swear intentional oaths. Elsewhere too it says the same. You — a poor person, enough to fill a poor person's stomach. My means are only enough to feed one poor person. I can't feed ten poor, but one poor person I can feed. Enough to feed one poor person. How much is a family's normal daily spending today — 150 lira, I suppose. Let's give 150 lira to break my oath. My means are a bit better — I give enough to feed two poor; a bit better still — I give enough to feed five poor; my means are good — I, for example, feed ten poor, I give one thousand five hundred lira. I give the 1,500 lira, my oath is broken, I've fulfilled my sadaqa. Yes. Now what are we saying here?

Yes, you say, but Surah Al-Ma'idah, verse eighty-nine, speaks of ten poor — feeding, uh, clothing them, or freeing a slave — on what basis do you say ten poor or one poor, he asks. According to your means. Allah knows your situation. You can't feed ten poor people. And you don't want to fast either. What will you do? Your body is not up to it. Or you want to give sadaqa, that is, to help a person this way. But you need it yourself. And you swore an oath; giving 150 lira means nothing to you; you give the 150 lira, and according to the verse "Allah does not load on our backs what we cannot bear", the proof is in your hand. This is a proof — like when you go to court and there's proof — you said 10 poor, but my Lord, I couldn't feed them; or it says feed one poor; that too didn't work out, it says feed an animal; an animal, that is, the servants He created — He has you serve His servants.

He has their sustenance given from your hand. You both earn reward and give to them. Yes.

Or it speaks of freeing a slave. On what basis do you say ten poor, one poor? I also looked in your tafsir. You haven't written anything outside the verse. Besides, in the verse it says whoever cannot afford these should fast three days. Another (?)? In another video of yours, you say the atonement for an oath is not done by fasting. I'd be glad if you explained these, he says. Now, if you say the atonement of an oath is not by fasting, you took the end from the beginning; you didn't listen to it well. Listen to that part again. Yes, by fasting you cannot fulfil the oath. If you have the means and could feed ten poor people, or could feed one poor person, and out of stinginess, so as not to give money, you fast — then this fast too does not break your oath. Deeds depend on intention.

What happened here? (?) Deeds depend on intention. I love my money very much. I'll use this, I say. I'll fast. I won't give this money. You were going to give one of Allah's servants a day's sustenance. Allah was going to have you give it. You were stingy, weren't you.

Well, does He not at all for what I did — sir — write a reward? Oh, He writes it. How does He write it? If you do good, He writes it. If you write one good, write it. In return for your stinginess. But you cannot attain its full reward.

Today some people... In the time of the Prophet he sends for zakat. A zakat collector. There were zakat collectors, you know. He says: go to so-and-so and collect the zakat. A rich man. The man goes there. He says: I'm not in a position to give zakat. Well, isn't this property yours, he says. Yes. I sold it to my wife, he says. True. He comes and says to him: he has no zakat, he says. He sold it to his wife, he says. Fine, he says. Then he goes to his wife. I have no zakat, she says. What? Didn't your husband sell his property, he says. He did. Sir, I sold it to him, she says.

He sees it, tells the Prophet. He says: they did such and such, he says. What they did is correct, he says. They, he says, into the sharia, he says, have got entangled, he says. What he did is correct, he says.

The Prophet doesn't take zakat from them for life.

After him, Umar — he doesn't give to him either. They bring the same thing. They come to Uthman, he doesn't give to him either. When they come to Abu Bakr, he says: let us now give our zakat. When he tries to give it to him, he says: what the Prophet, Umar, Uthman — Abu Bakr, I mean, Uthman — did not take, I won't take either, he says. He doesn't take the zakat. Now, deeds depend on intention, intention.

When we say it — when we say why his fast isn't accepted — we are not contradicting the verse. If he is in a position to fill a poor person's stomach with money, and he was stingy with the material, didn't give, and fasted instead, let him do his oath as much as he likes, "I'll break it." It doesn't break. Now we come to it. That is, the oath doesn't break. That oath still breaks on him — it gives you such a (?). It's not "doesn't break". There's a message from Istanbul. Lots of freezing, they say. We can't understand, they say. What? From Istanbul, I'm saying. There's a message. A lot of freezing on the broadcast.

We can't understand, they say. I have no freezing at all.

Right. I have no freezing. Something is up with their computers. Something is up with their internet. Yes.

Two. My second question: must these atonements be done directly by clothing and feeding someone? Or is it also fine if we give a poor person money equal to its value? May Allah be pleased with you, Hodja. May Allah give you a good long life, he says. Now, you would ask the poor person that.

It's telling you anyway. It doesn't tell you to get ten poor people's (?). Allah Almighty. Give ten days' worth of what you eat on average that day, it says. Give what you'd eat in ten days. What is my ten days' food? One thousand five hundred lira. My five days' food? Seven hundred fifty lira. One day's food? One hundred fifty lira. You give it into his hand as money. As money. By your own deed you gave into his hand the amount of a day's food. Now, for example, we give zakat to people. We look. What is zakat? Putting a person back on their feet. That's zakat. Some, when giving zakat, divide it into fifty.

Five lira to him, three lira to him, ten lira to him. With five lira, ten lira, a hundred lira this man — I mean, so that you get the reward — for this man it may not even be pocket money. The money you'd give to those fifty people — five thousand, three thousand, ten thousand lira — if the man has debt, pay his debt. If he has no food, pay for his food. If he has no (?), coal, firewood, buy that. But look now, one of them, to me — look what he writes here. Look.

Peace be upon you, father, he says — he isn't my child, but everyone is my child — I'm Hakan; I've bothered you, I've bothered you, I'm sorry, he says; I'm in a difficult situation, I can't work; for me and my family I'm only asking for help enough to cover my absolute expenses; I kiss your hands, he says. Now my heart aches; I have no money, I can't give. I will give; I will find this and give it too. Now, zakat is to be given to such people, until they find work, to protect their family, their honour, their dignity. While I'm eating here, he's hungry there; it won't go down our throats. So if you give this into his hand as money — if he's hungry, he will relieve his hunger. If he truly has nothing to wear to cover his private parts, he will buy himself a (?), he will buy a garment.

That's why it's worthwhile giving them money. Allah Almighty, too, gives the equivalent of an average meal anyway.

Yes.

Peace be upon you. Sir, Ömer Sefa says: Surah Hud, we left off at the footnote of the seventh verse, he says. Surah Hud, sir, Hud Surah. Let's come here and see. Where is it?

Surah Yunus, Surah Hud. We're there. We've come to verse 7. Yes.

He is the One who created the heavens and the earth in six days, while His Throne was upon the water, it says; while His Throne was upon the water, He created the heavens and the earth in six days; I swear, My Messenger, if you said that after death you will surely be resurrected, be raised again — those who disbelieve would at once say: this is nothing but plain magic. We're reading the correct version: so that regarding which of you would be better in deeds, to make you witnesses over yourselves; here it says — what does it say — "to test you", as if Allah doesn't know; if He tests us, then according to which good deed we do, He'd rank us — that regarding which of you would be better in deeds, to make you witnesses over yourselves — while His Throne was upon the water, He created the heavens and the earth in six days. I swear, My Messenger, if you said you will surely be resurrected after death, those who disbelieve would at once say: this is nothing but plain magic.

Now here, the part rendered wrongly is this. That regarding which of you would be better in deeds, to test you. The correct version: that regarding which of you would be better in deeds, to make you witnesses over yourselves. Because He sent us here to prove ourselves, what kind of person we are.

These are Surah Al-A'raf, verse 172, Surah Ta-Ha, verse 134, Surah Al-Qasas, verse 47 — because they don't know these, they rendered the verses as they pleased; as they pleased; in those verses everything contradicts, and of this too they say "Allah said so in the verse". If these verses are rendered saying "Allah said so", they slander Allah. I am not saying this, Allah says it. What does He say: who is more unjust than one who slanders Allah when Allah did not say it, He says. Yes. Allah Almighty — people: when it is said He tested them, the meaning of the word "test" must be opened up. Because Turkish words have no Arabic equivalent, part of the verses must be opened up.

The meaning of tests: to understand what a person will do, what kind of test, what kind of person he is, what kind of person he is. People go through tests.

There is no need for our Lord to understand what kind of person people are. What does it say in Surah Ta-Ha? That if We destroyed you right away with punishment — We know whether you are for Hell, for Paradise. "Sir, if You had sent us to a hidden realm" — the meaning is that. It doesn't say "a hidden realm", though. But, sir, the meaning is that. That's why He created the world. He sent us to a realm where His Being is not seen. Through prophets and, I mean, scholars He made His Being known to us. Go on now, do it here, He says.

There is no need for our Lord to understand what kind of person people are. Because our Lord knows the secrets of people's hearts. That is, with people at the call "Elestü bi-Rabbiküm" — after that call, according to Surah Al-A'raf, verse 172, He made a covenant. For every person He wrote their wish and desire as their destiny. In this case our Lord makes known what people are in Surah Ta-Ha, verse 134. Moreover, according to the verse "there is not a single living being to come until the Last Day whose doings We do not know", our Lord has no need to test people to understand what they will do.

Because He knows the secrets of people's hearts. For this reason, instead of "test": to make you witnesses over yourselves — in parentheses; the meaning is that anyway, but because Arabic has no Turkish equivalent, we also — what do we say — put the equivalent of the equivalent in parentheses: to make you witnesses over yourselves, We sent you to the world. In this case, every person, with what he did, with the deeds he committed, in our Lord's presence will have not a single word left to say to our Lord; this is where Allah's divine attribute manifests. No one will be able to question Allah Almighty. For everything he asks, he will have done the answer in the world. And in this case he'll be cut off from questions.

Yes. We've come to Surah Hud, verse nine.

We're reading the wrong version: if We let man taste mercy, blessing from Us and then take it away from him, he becomes utterly hopeless and ungrateful, it says. Right, right, isn't it? But here Allah Almighty would be blaming Himself.

I'll read it again. Where's the fault? If We let man taste mercy, blessing from Us and then take it away from him, he becomes utterly hopeless and ungrateful. Then Allah Almighty couldn't create a proper human, and what does He want from that human?

He couldn't create a proper human. Look, the correct version — the part rendered wrongly in this verse — the part rendered; the correct version is — the part rendered is the whole of it, it says. Look, all of the people. This part isn't written correctly. The correct version: if We let man taste mercy, blessing from Us, and then when We decrease it a little — some, in parentheses there, because the Turkish equivalent of the verse isn't exact, from the Arabic words we can't fully render the Turkish.

Here, some become utterly hopeless and ungrateful. Not, as in the whole verse, fall into the state of becoming hopeless and ungrateful. What did it say here? We said the wrongly rendered part in this verse is the whole. That is, the whole verse. That is, if We let man taste mercy, blessing from Us, and then take it from him, he becomes utterly hopeless, ungrateful. Right. The whole verse has been rendered wrongly. It has made people, all of them, out to be ungrateful. But some are very ungrateful. Some become utterly hopeless and ungrateful. Now, the translators rendering the verse this way eliminates our Lord's upright, good and sincere servants.

Indeed. There's an importance to afflictions. There's the verse: He does not load on our backs what we cannot bear. There's the verse: Allah does not intend wrong for people. All the verses are now mixed up here. It eliminated them all. It made all people ungrateful.

That is, Allah Almighty couldn't create a single proper human. It carries the meaning that the humans He created were created ungrateful and hopeless. Yet our Lord, at the call "Elestü bi-Rabbiküm", when He said "I am your Lord", people there divided into three groups. Those of the right, those of the left, and the class of the Muqarrabun. Two of these are a class that knows our Lord and is thankful for what comes from Him. Another group is ungrateful and hopeless. A verse rendered this way — both Surah Al-A'raf, verse 172, and Surah Al-Waqi'ah, verses 7, 8, 9 and 10 — it contradicts these verses.

In the continuation of these verses, verse 11: those nearest to Allah. Verse 12: they are in the Garden of Bliss. Verse 13: many of them from the earlier communities; 14: a few from the later communities. Yes. Against these correctly rendered verses, here the ninth verse contradicts the correctly rendered verses; for this reason the correct version of the verse: some become utterly hopeless and ungrateful. Surah Hud, twenty-second — we've come to the twentieth verse; we're reading the wrong version: They will not frustrate Allah on earth. Right. Even if men and jinn gathered, they couldn't harm Allah, it says.

Nor do they have friends besides Allah from whom to seek help. Right. If a person is to take a friend, he'll take Allah as friend.

We said it below too. In Surah Al-Baqarah, verse 257, it says Allah is the friend of people. He takes them from darkness and brings them to light. Taghut, too, takes people from darkness — I mean, takes them from light and brings them to darkness, it says. Yes, those are the people of Hell, says Allah Almighty. Here too people — that is, they will not frustrate Allah on earth. Nor do they have friends besides Allah from whom to seek help. Their punishment will be multiplied. This is wrong here.

It will be multiplied, it says. First of all, Allah — when it says "will be multiplied", this verse of Allah's — it contradicts. And (?). Fe men ya'mel miskâle zerretin hayran yerah. An atom's weight of good, I will (?), He says. An atom's weight of (?), I will not multiply, He says. But I will multiply your reward, He says. One to three, one to five, one to seven, one to seventy, one to a hundred. Now, do you know what He meant here by "multiplied"? He will add up the sins they committed. Add them — the sins they committed. He wronged A, group A. Let's say, I'm giving an example. Allah wrote three sins for him.

Someone did a greater sin to the other group, that is, that person to another group. He wrote five sins for him. I'm giving an example, come on, son. The sin belongs to Allah. In this way these wrongs, the sins committed, will be added up. Here too the law is like that, isn't it? If a man defrauds, that's a separate crime. If he injured a man, a separate crime. If he killed a man (?), a separate crime. These are added up, they pass the sentence. Sentences aren't multiplied. For killing a man, it says, eight years or twelve years for you. You injured a man, it says. Three years for this too, it says.

Twelve years. Plus three makes fifteen years. You committed theft. And one year for this, it says: sixteen years. It didn't multiply. Well, man doesn't multiply, so is Allah unjust, to multiply people's sins? He'll add them up, add them up. This world is the likeness and shadow of the hereafter. They wrote these Qurans and always accused Allah of injustice; they abolished Allah's attribute of justice. That's why I say now the Diyanet must collect, have collected, all the Qurans on the market; all the Qurans must be collected; the verses have been rendered wrongly; they will render them correctly. If a non-Muslim examined the Quran in order to become a Muslim — "this too, they put more superstition in it than in our Gospel" — he'd run away anyway.

Most were rendered deliberately; over centuries they were tampered with; they could not tamper with the verses, because of the verses Allah, our Lord, says "We sent it down and We are its guardian"; until the Last Day, not a letter of it will suffer damage or distortion. Yes, it won't be changed. Because Allah is its guardian, they cannot change the verses; its translations, ascribing attributes to Allah, they render that way. Yes. What does it say now? They will not frustrate Allah on earth. Nor do they have helpers besides Allah, friends from whom to seek help. Their punishment will be multiplied.

Because they could neither see nor listen, it said. Now we're reading that part. Look. They will not frustrate Allah on earth. Nor do they have friends besides Allah from whom to seek help. If we open this up a little here. Maybe we didn't explain it here.

In Hell they will ask one another. "We followed you. If only you took some of the punishment off us," it says. They will say: we had over you a (?) probably.

We had no authority. We had no authority over you. We told you. And you followed us. You came of your own desire, they say.

So no one is of any use to anyone.

On that Day of Reckoning, no one will know anyone either. When everyone says "myself, myself", everyone will be held to account for what his own nafs did. So in return for the rebellions they were committing, increasing their sins, they will increase their punishment in the hereafter. Because they want neither to see the truths nor to listen. Not "increasing"; here too we made it "increasing"; we'll write "adding up". We'll say here: by having their sins added up.

Yes.

This didn't write. Let's write it here. By having them added up, they will increase their punishment in the hereafter. Because they wanted neither to see the truths nor to listen. In this verse the wrongly rendered part: they will increase their punishment manifold. The correct version: in return for the rebellions they were committing, by having their sins added up, in the hereafter their punishment they will increase. Allah Almighty, in His verse "ve men ya'mel miskâle zerretin hayran yerah, ve men ya'mel miskâle zerretin şerran yerah" — the counterpart of this verse: when people do an atom's weight of good, this good will be written, and when they do an atom's weight of evil, this evil too will be written.

No one's sin will be written multiplied. We've already written the correct version here. Our Lord will multiply the good of those who seek good, 1 to 3, 5, 7, up to 70 He will reward, and there is more besides, but He will not multiply sins; the sins they committed will be added up; not manifold will He increase them; with the 1-to-1 equivalents of the sins they committed, added up, they will be held to account.

Here — there's a letter error.

Yes.

Here, because it's got that letter, to (?) I can't write it. This came here too. This — it doesn't take this. If we do this from here, this from here, sir, the thing — anyway, we'll manage here. Stay like this.

We've come to Surah Hud, verse 34. Let's explain this too and finish our lesson.

If Allah wants to lead you astray — oh, (?) I (?). How are these people? What they (?) to Allah!

If Allah wants to lead you astray, even if I wanted to give you advice, my advice would not benefit you. Because He is your Lord, and to Him you will finally be returned. Now I'm reading the correct version, look. If you turn your back on Allah — not "lead astray" — if you turn your back on Allah, that is, if you want to go astray, even if I wanted to give you advice, my advice would not benefit you. That is, if a person is going to listen to advice, he won't be prejudiced; this — if one is prejudiced, he can't learn anything. Second, he won't be set on judging the person.

He'll weigh the person's words against what he himself has learned. Which is right? In this case, if a person comes prejudiced, he can't learn anything. These are prejudiced people. What is their prejudice? Well, they've already rebelled against Allah. "My beloved, don't be sad. In their time they denied Me too," He says, doesn't He. They had already denied there. These are prejudiced. Whatever you say to them, because their ears are blocked, there's a veil over their eyes. They won't understand your words. This is the real meaning of the verse anyway. Let's read it again here; it'll be understood better.

If you turn your back on Allah, that is, if you want to go astray, even if I wanted to give you advice, my advice would not benefit you. Because He is your Lord. (?) to Him you will be returned. Give the account to Him, it says, that is. The part rendered wrongly in this verse is this: If Allah wants to lead you astray. The correct version: if you turn your back on Allah, that is, if you want to go astray — going astray here means if you want to deny. Our Lord leads no one astray; if He led them astray, He wouldn't have sent them to the world at all; He wouldn't, to these realms, give so much, sir, time and effort, and shape this place into the form in which we'll live.

Because Allah does not love waste; as He says in Surah Ta-Ha, verse 134, He would have said: you to Hell, and you to Paradise.

And He would have sent the Quran only to Muslims — which is what the hodjas say, that the Quran came to Muslims. And He would have sent the Prophet as the prophet of Islam only. Yet note: all prophets, except the Prophet, came to their own peoples.

The Prophet came to the worlds. And the Quran was sent down to the worlds. So Allah leads no one astray; in a hidden realm He invites people to His Being. So whatever is in a person's destiny, he had his nature written. Just as an apple tree gives apples, a pear tree gives pears, a cherry tree gives cherries, whatever is in its nature it gives; so too people, at the call "Elestü bi-Rabbiküm", had their own destinies written; with their own characters, wishes and desires, what they want in the world Allah Almighty (?), and they, through the deeds they have done, prove what kind of people they are.

So Allah does not (?) anyone. Yes. In this case, by rendering verses in contradiction with verses, they have ascribed attributes to our Lord. Verses rendered with such wrong words are, as we always say, by people deprived of grasping Surah Al-A'raf, verse 72 — the superstitious words they rendered. Every person was given their wish and desire, and their destiny was written. Our Lord is not responsible for the deeds people commit. Will is twofold. One, universal will. Two, partial will. Partial will is the person's own will that he uses. Every person is free in his own will. In this case a person will see the return of the deeds he committed.

Allah does not lead people astray; (?) He waits for people to turn to His Being. Yes. We end our lesson here. Stay well. Go with Allah's protection. Lillahi Teala'l-Fatiha.

Amin.