Talk of 8 July 2023

they must know the reality of seeing with Allah Almighty all people made a covenant; all people will come into the world and leave; in this case those who don't want to come into the world, the bewildered, those in a bewildered state, those who are afraid — Allah Almighty kindly says to them: would it be all right if I had someone else look after you? Come now, you don't want to go, but you're not sure what you will do. Would it be all right if I had someone else look after you? But I will also fulfil your wish like this; I will send you like this. He says, all right. Send me, send me that way.

Otherwise Allah Almighty does not send him that way by His own wish. Because Allah does not intend injustice to people.

and to the person who will look after him He gives such a trait that they love them more than their own children, mind you they love those people in this case no one will be able to say: why did you send me blind? why did you send me with something missing in my mouth? Those who don't want to come here and leave, those who are afraid or those who are hesitant — Allah Almighty, since He knows the secrets of their hearts and is aware of their feelings, tells them: we will have some people serve you. for example the blind: we will send you there blind that is, you look but don't see, or your eyes are closed and you don't see well, in this case since you can't do your own work, we will hand you over to your guardian he looks after you; he too says all right and comes that way let's go; everyone has consented to come, to coming into the world.

He has sent everyone with their own consent.

Let no one say: Allah sends this one blind, I'm sending this one disabled. Since those people, by their own wish and desire, from Allah Almighty, to come into the world did not want, Allah Almighty, when He surely sends them into the world, wins their hearts and sends them into the world that way. And they don't live past forty anyway. If you pay attention, they pass away around there. And He has the guardian look after him. Yes.

Is the surah, fifty-six, here?

There is one more question here. There are many, actually. A guest says: peace be upon you, sir. They say the Prophet (peace be upon him) grieved when his child died. He shed tears, they say. (?) the Prophet (peace be upon him), the prophets, (?) peace and blessings be upon them. And the friends of Allah too — do they shed tears? They do. They shed tears, but because of rights and duties. Not because he has parted from them. Not because he was torn away from them.

I have a prayer to Allah Almighty. I said: let my tears flow for none but Your Being.

My mother passed away. Tears began to come from my eyes.

O Allah, I said. Have I failed to keep my word and my loyalty? and to me, exactly, praise be to Allah, into my heart: she is your mother, as a mother's right, it said. One or two drops of tears are normal. Well, so the prophets too, for a child, one or two tears of theirs well, their sorrow at Allah Almighty's having entrusted him to them. For example, the Prophet had his years of sorrow. Can there be sorrow at all? For the Prophet there can; the years of sorrow lasted 3 years. Yes. At the end, Allah Almighty, our mother Aisha, while still a child, to him sends, having performed her marriage on a vine leaf.

He performs her marriage in heaven together with the angels and sends it. Yes. Because of some of our rights and duties, one or two tears — their rights over us, or our love for them, Allah Almighty — that strength He has given us, at people's departure, a little grieving. This is normal. But he does not weep and plead like people do, does not moan, does not shed too many tears: oh, I'm dead, I'm finished, and so on. He doesn't throw himself about. We didn't create them, after all. Allah created them. No matter how much we love them, Allah's love is greater than ours. Because they are His servants.

Yes.

And also, sir: other than for Allah, shedding tears for anything else breaks wudu, that's what I know; but also, when laughing out loud, if tears come from our eyes, wudu is broken too, that's what I know. Could you explain, sir? May Allah be pleased with you, he says. Now, laughing out loud until tears come — laughing like that makes a person fall into heedlessness. Heedlessness. Because of heedlessness, his wudu is broken. Even if he has wudu, it is broken. Now, how is this confirmed? You have wudu; if you sit the way you sit in tahiyyat, even if you drift off for a moment, your wudu is not broken.

But if you are leaning against something, even sitting as in tahiyyat, a moment's drowsiness breaks your wudu.

That's heedlessness. That too is heedlessness. Loud laughter is also heedlessness. Because he has come to such a state that the book of Allah and His Messenger and all of it he has forgotten. He is absorbed in that state, laughing out loud. Until tears come to the eyes. Perhaps the stomach muscles have cramped too.

Yes. But (?), if you shed tears, that is excepted. Because you are yourself, you are in your senses, you are conscious.

That was it for this. No need to expand on it. Right? Enough. To one who understands, a mosquito is a saz; to one who doesn't, drum and zurna are too little.

Tarık Uy'a says: Hodja, peace be upon you — and upon you be peace. How are you, hopefully well? Praise be to Allah. Our body is healthy and well. As long as we breathe, thanks be to our Allah. If we can no longer breathe, we will have celebrated a feast. What feast is this? We will be freed from two prisons. One, the prison of the body, and the other, the prison of the world. Yes. My question: is Atatürk an enemy of religion? Many people say so. Could you inform me? Thank you very much, he says. Yes. Mr. Tarık, I said it at the start too: these are all recorded in our videos but rather than explaining briefly, sentence by sentence pay attention, I'll tie it up in sentences One: not Atatürk's enemy Two: the British, came with their army, with their navy, with their fleets, as far as Çanakkale (?), and with their being sunk there well, the Sultan, the last periods of the Ottoman Empire, every part of Turkey too in a state of being seized well, in this case, the Çanakkale Strait is impassable Atatürk, who wrote the Çanakkale epic — the British become enemies of Atatürk.

Three: We will take revenge on you for this, they say. We will turn your own nation against you, they say. Four: They accused him of irreligion, of laicism. And our dim-witted hodjas, too, knew Atatürk that way and presented him to Muslims that way. Five: Even supposing he had become an unbeliever. Now, Atatürk is from the Turkish nation Atatürk, a Turkish citizen who founded the Republic of Turkey and defended this state. Is that so? It is. Now we come to the verse. In the verse, Allah Almighty says: do not speak ill of your dead. How many sentences shall I count for you? If we open these up, God help us, our lesson ends here; so don't believe them they accused him of laicism; laicism does not mean unbelief; laicism is the foundation of the religion of Islam, its foundation; laicism: no one judges anyone by their religion, language, thought, race — no one looks at that within one state everyone lives his own language, religion, race.

There is the verse in the Quran: Lekum dînukum ve liye dîn. To you your religion, to me mine. Why is this so? Because every person made a covenant with Allah Almighty at the address of Elestü bi-Rabbiküm. Everyone's wish and desire was written for him as destiny. Since no one can change anyone's destiny, everyone is free to live his own religion. When Fatih took Istanbul, he made one quarter Christian, one quarter Muslim. He made one island Christian, one island Muslim. No coercion is used in religion. You can put a person's body in prison.

You can make it bow to you. But you can't make his mind, his brain bow. You can't make his thought bow. He submits to you bodily. Bodily he kneels. But with his mind he rebels.

That is why there is no compulsion in religion. And everyone's religion is his own. Everyone has come into the world to prove what kind of person he is. If we open this up, it goes very deep. So we close this here too. This much is enough.

What was his question anyway? Was Atatürk an enemy of religion? Well. Here's a question. Erdem, a guest, asks. Surah Yusuf, verse 42. Since good and evil are from Allah, why in this verse does it say Satan made him forget to mention Joseph to his master? May Allah be pleased with you, he says. And Satan will circulate in man's (?). He will give him (?). One: for Joseph, within his own destiny, a term of staying seven years in prison exists. Within these seven years he will reach perfection. There's that too. And such a time will come that perhaps, if he gets out of prison early, they won't give him the keys of Egypt, the keys of the treasury.

But his being forgotten there, being forgotten in prison; the two men who came there seeing dreams; in one's dream, from his head birds eating; the other, that he'd go free; to one: you will be executed. And you will be set free, he says. You will serve wine to your master as you used to, he says. When he asks about me, tell him about me, he says. Tell him I'm here.

so Satan makes him forget it, (?) there are some events here Joseph (peace be upon him), even though he is a prophet, had not yet reached perfection; in this case instead of leaning on Allah, he hopes for help from Pharaoh: remind him of me, he says there are lapses, zalla sins; prophets commit zalla, lapse-sins the Prophet (peace be upon him) is excepted; they say he too committed zalla — that's wrong; he came as a mercy to the worlds; if one who came as a mercy to the worlds commits zalla, all of us commit lapses; what the Prophet did, or what he gave us, showed us, we call a Sunnah But people's minds don't reach that far; the Prophet (peace be upon him) too, he too commits sins, it's a lapse, he's human, they say. His sin is toward the Lord of the worlds. I have forgiven your past and future sins, He says. Future sins: against our Lord. In this case — this goes deep; let's close it like this, because this goes as far as (?) it goes as far as his body being alive; it goes on, that is, the verses follow one another. Now in this case he stays seven years in prison, and when (?) begins, Pharaoh has a dream.

Seven (?) eat seven cows.

He asks for the interpretation of these dreams, um, his scholars, Pharaoh does. We don't understand these at all, they say. At that moment he says: I know someone who will solve this dream, sir he says — that slave who serves him wine. Who is he? he says. Joseph, he says; the dream, he says, very well he described to us; he told us the dream like this; he (?) the dreams exactly, he says. Call him, he says, let him come, he says. The work is done, the term has expired, the dreams have been shown; he will come out of prison so Joseph (peace be upon him) comes when the dream is told, he says: there will be seven years of famine.

In this famine, he says, give me the keys of the treasuries; I know how to manage it, he says. And there he takes the keys of the treasuries. These are all a program. Jacob's eyes had gone blind. He weeps and weeps. But he knows he is alive. Because he too is a prophet. How does he know he is alive? From the dream he had told. Twelve (?) prostrate. Twelve brothers. Well. In this case, of Jacob (peace be upon him), well, that he is a prophet, and that he is alive — the proof, that a prophet will not lie. And Joseph's — to take his brother Benjamin to his side, hiding the bath bowl in his load, seizing him as a thief, that is, bringing his father, his brothers, all of them together and giving them a place there with him — so the dream's meaning came true.

These are all within Allah Almighty's program. These are each a program. You won't say with some word: this happened like this, why did it happen like this, this can't be.

the programs have been programmed. Allah Almighty has fitted those programs into that verse. One must open it up.

Now, Ömer Sefa says: We left off at verse 56. Then there's one more thing here. Erdem, a guest, says: peace be upon you, Hodja. In Surah Ar-Ra'd, in 13:25, for those who cut off ties with relatives a curse and Hell are promised. Who says that? Allah Almighty did not call those who cut ties with their relatives cursed; then, among Muslims there would be cursed people. Learn the verses well. If there is a people Allah Almighty called cursed, it is Israel. Allah Almighty, in His verse, says: you keep the ties of kinship, do not cut off your relatives.

Even if none of your relatives is in the world, visit their graves, He says.

The meaning of this: the further a person distances himself from his relatives, the further he distances himself from the religion of Islam too. What do relatives have to do with the religion of Islam? It has to do with your faith. You have rights over your relative. He too has rights over you. You kick away these rights, the rights over him. You, if you try to build dialogue with people, with other people, even Muslims, if you try to build dialogue: no — my relative cheated me like this, who knows how you'll cheat me, you say. With such insinuations, with whisperings, with what Satan gives you, with the traps he sets — Satan, it says, strikes you through piety.

And showing it to you that way distances me from the religion of Islam too. It shakes your trust in Muslims too. This way your faith weakens. And there's no knowing how you will depart. Yes. Now let's come to Surah Ar-Ra'd, 23, let's read verse 25. Let's see what it says. Does it say what you say? Let's see. Surah Ar-Ra'd 22

23 25

24 24 25 26

25 look, verse 25 is a wrongly rendered verse anyway since they rendered it wrongly, the Diyanet bears a heavy burden; I'm saying it in Turkey, rendering the translations of the verses in Turkey the books printed with translations of the verses because of the wrong renderings of the verses in them these Qurans must be recalled. By the Diyanet. Yes. Now what does it say here? After strongly confirming the pledge they gave to Allah — you know, people already made a covenant with Allah, (?), at the address of Elestü bi-Rabbiküm. Whoever comes into the world after that will confirm it. He will live his (?) wish, his destiny.

He will prove what kind of person he is.

Those who break it after confirming it, it says, look. They broke their destiny. the things Allah commanded to be observed, the ties of kinship — those who abandon them and spread corruption on earth, the curse is for them, and the evil abode, Hell, is theirs. (?) relatives (?), what they covenanted with Allah Almighty they break in the world, and they step outside destiny. come on, is there such a thing? These are truly people in ignorance; one wouldn't write this, I mean. One fears Allah, after all. Now I'm reading the right one. Despite knowing Allah — look, all people were created in the realm of Lahut and they know they were created by a god.

No one can deny this. Because they were created, brought into being from nothing. This is the wording now. The wording I rendered. Despite knowing Allah what does it say here? After strongly confirming the pledge they gave to Allah, it says. Look. Then those who break them. Such nonsense. Who could step outside destiny? Despite knowing Allah, denying and denying, those who gave an evil pledge that is, having seen our Lord, (?) to us because He gave us a spirit, our Lord who appears to us in the forms of His Being our Lord; those who wait for the Lord in their imagination, in the face of our Lord who created people themselves, have denied Him.

Denial. Out of their pride and arrogance they betrayed Me too, says Allah Almighty. This is the verse. They are lying unbelievers, it says. Why? Because they know they were created. Though no other god who created them appeared, and though I said I created you, they don't believe Me either. They are liars, it says. Yes. Who will understand these verses, who will render them like this?

Those who gave an evil pledge the things Allah commanded to be joined those who abandon the ties of kinship and spread corruption on earth — the curse is for them, and the evil abode, Hell, is theirs, it says. What are these? They have now left Islam. Outside Islam. And those who stir up corruption and strife on earth.

Here a people it mentions; those here who break the ties of kinship, it says. Who are they? It doesn't come to mind now. Those who seemed to be one of us and (?). The hypocrites. The hypocrites. I'm saying this of the hypocrites. These hypocrites are in the lowest level of Hell. Pay attention. In the lowest level of Hell. What does it say? Those who abandon the ties of kinship and spread corruption on earth; only those who abandon the ties of kinship — it is not addressing them. If, together with the ties of kinship, they stir up strife on earth and these what did I just say, I've forgotten now.

Hypocrites. If hypocrites fall into the state of hypocrisy, the three will come together. That is, abandoning one thing does not bring a curse upon him. For the curse to reach him, the attributes must be (?). For example, if we give an example — let's give an example from the state now. If three things come together, that state collapses. 1. If the state's administration is left in the hands of incompetent people, 2. If bribery enters government offices, 3. If morals decay, if people go around stark naked like this. now if the state is in the hands of competent people, this state does not collapse but there are 3 things that make a state collapse; if the 3 combine, it collapses so too the curse is not only for those who break kinship because this one is a Muslim; he may break the bond of kinship second, he must be a hypocrite.

A hypocrite. And third, he must also deny Allah. What does it say? Those who abandon the ties of kinship and spread corruption on earth. The curse is for them, it says.

Look, three things — from here it counts three things. The things Allah commanded to be joined. What is it? Strengthening the bonds of Islam, isn't it? Making people obey Allah, knowing that Allah has no other god besides Him; these, it says, look, the things Allah commanded, the things He commanded to be joined plus their abandoning the ties of kinship, and those who spread corruption on earth — so these, they — the curse is for them, and the evil abode, Hell, is theirs yes; once you've entered Hell, whether you've been cursed or not makes no difference; they are people of the fire eternally anyway, but what happens: one enters the fire one day a week, another two days a week, another three days, another all seven days of the week and there, it says, they neither live nor die; in this case people remain condemned to an eternal life in Hell.

Yes. That's the situation. These three things will combine. A Muslim's breaking the ties of kinship does not bring the curse upon him.

He must also practise hypocrisy. That is, (?) but has gone outside Islam. I appear to be one of them, but I have nothing to do with them, he says. And he also spreads corruption on earth. Strife, it says, is worse than killing. These three traits will combine. Once they combine, the curse is on them.

These three traits are in the Jews. That is why they were cursed.

We have no other questions.

We continue our lesson. We left off at verse 56 of Surah Hud.

We're reading the wrong one. We're reading the footnote's wrong version. I have relied on Allah, my Lord and your Lord. Correct. Because there is no moving creature that He does not hold by its forelock.

That is correct too.

Surely your Lord is on a straight path.

Your Lord is on a straight path. Allah, Allah.

I wonder, did He not show the right path, then? That is, my Lord is on the straight path. Now we think like this. This Allah created the universe. Of course He will be on the straight path. He has given us a part of it. We are in need of Him. If we (?), what does He want from us? If we commit an offence, what does He want from us? We can't enter the straight path the way He does. Look. People who are unaware of where the verse, where these meanings lead. We'll say of them that their Turkish grammar is lacking too. Their knowledge of Turkish is lacking too. Whereas look: I have relied on Allah, who is my Lord and your Lord.

Fine. Because there is no moving creature that He does not hold by its forelock. Surely the path my Lord shows is a right path. The path my Lord shows is the right path. If you leave it, it is the path to Hell.

Now we read its footnote. Let's read its footnote so that

What's in this, he says. He says he can't understand what's in it. But if we read the footnote, he'll understand now. We said the wrongly rendered part here is this: Surely my Lord is on a straight path. The correct one: surely the path my Lord shows is a straight path. Although there is a similarity between the two wordings, there is a chasm-like difference between them. A chasm. As they sometimes say, (?). (?) there is a road, that is. If only people could grasp it. Although there is a similarity between the two wordings, there is a chasm-like difference between them. In the wrongly rendered verse it says this: Surely my Lord is on a straight path.

Is there another god besides Allah, and is our Lord, on the path he shows, on the right path? It's there.

Is there someone who shows Him a path? Because it's not that He is the path; He too was commanded by someone and entered that path, apparently.

And by following our Lord, are we on the path of the imaginary lord our Lord follows? Well, quite. Here they have ascribed attributes to Allah Almighty. Satan too shows people a path by giving (?). Satans among people, (?), that is, the taghuts, also show people a path. Those who show a path are many.

Everyone says: my path is the right path. That one too: right, my path is the right path. In this case, between the path these people and satans show people, and the wording of the people who rendered the verse wrongly, 'our Lord is on the right path', what is the difference, he asks.

Yes.

The correct rendering of this verse: surely the path my Lord shows. He is the owner of the worlds; whatever He shows is right. Because He does not intend injustice to people or to the worlds. How beautiful. so among those who show paths, the path shown by the owner of the worlds is right; this path is right otherwise when it says Allah is on the right path, how would I know He is on the right path; there are many who show paths but my Lord shows the right path; we are His servants; to the worlds He does not intend injustice according to this verse — every soul, for what it earned in return for its own (?) will be held to account — according to this verse, it means there is salvation on the path He shows me one must grasp and understand these well Verse 107 of Surah Hud, the noble verse Except what your Lord wills — at the start they put the wrong one.

Allah Almighty programmed these worlds.

He had people write their own destinies with their own wishes and desires. In this case Allah does not will over anyone.

Whoever is close to Allah, Allah raises him in degrees with His justice. With His justice.

Allah is such that, no matter how much He loves someone, if another's degree is higher than his, He however much He loves the one He loves, the one whose degree is higher He loves more. Because the one of higher degree is closer to Him. If He left the closer one and inclined toward the one less close, it would be the beginning of feelings of the nafs.

Whereas He is complete and perfect. That is, one word goes as far as the world to (?), to error.

what does it say

Except what your Lord wills, (?) the others, as long as the heavens and the earth endure, they will remain in that fire forever, for your Lord does what He wills in full now in some words, people — something they learned from us, some knowledge, let's say, let's still call it knowledge — since that knowledge has not fully matured in the person, they can make wrong judgments.

For example, like this: We raise whom We will. No. Whoever wills is raised. Over man. We cast whom We will into Paradise, whom We will into Hell. No. Whoever wills, to Paradise, and whoever wills, to Hell.

If We will, We bring a new generation in your place. Saddakna. This too is Allah's will. He brings it. If We will, We destroy the worlds in an instant. Amenna ve saddakna. It is within His power. But if We will We raise this one. Words like 'We will put whom We will into Paradise, whom We will into Hell', removing people's will and having Him use His own will over people — because of that, these are wrong. One must distinguish words like these. For example, Moses says: it is hoped that Allah will forgive you. Here Allah does not use the wording 'it is hoped that'. Allah does not use this wording 'it is hoped that'.

Moses uses it. La gayba illallah. The (?) of the unseen are in Allah's hand. It is hoped that Allah will save you. Because Moses does not know your destinies. But when Allah says 'it is hoped that I will forgive you', this does not befit Allah. Because there is not a single living being until the Last Day whose deeds We do not know. Now there is a science here. Science. There is a science of wording here. One must know these very well. one must distinguish them. Yes.

What does it say? Except what your Lord wills, the others, as long as the heavens and earth endure, will remain in that fire forever. That is, they will never be taken out of Hell again. Who are they? Those who pass to the hereafter as non-Muslims. But Hodja, there will be Muslims who go to Hell too. Their faith will be perfected. Because he went as a Muslim; he went as a sinner. But he went as a Muslim. The others went both as unbelievers and as sinners. Yes. Those who are unbelievers will remain in Hell forever. We read the correct one: except those who wish from our Lord. Look. Those who wish.

That's right. Allah Almighty said: to a god other than Me do not turn. Because there is none. There is no god but Me. True. If you want to attain salvation, bear witness, He says. What is the shahada? Eşhedü en la ilahe illallah ve eşhedü enne Muhammeden abdühü ve resulühü. Why do you include the Prophet too? Why? Why don't you have them say just Eşhedü en la ilahe illallah? The unbelievers say it that way. They say La ilahe illallah but don't say Muhammeden Resulü.

When Allah Almighty created our spirits — this, what I'm saying, you won't find a man in the world who will tell you. there may be; perhaps when we raise a scholar, above him a scholar, above him a scholar we raise, Allah will let you come across one. In the realm of Lahut, people were divided into three groups; there, when Allah Almighty said I am your Lord, when He said I am your Lord, the Prophet (peace be upon him), beside Him: yes, this is our Lord, He created us, the one who created us is our Lord, this is Him — so he tries to introduce Him to people with such longing, Allah Almighty. That is why Allah Almighty too: La ilahe illallah Muhammeden Resulullah, because he too is beside Me.

He is My Messenger, beside Me, He says. That is why He includes the Prophet in the word of testimony.

Come on, let others tell you this.

that's why the first created is the Prophet (peace be upon him); that's why: my Lord educated me, educated me well and the first created He brought into the world last; the last prophet, so that his community may be large also so that his knowledge may be great also that he may perform more worship than all humans and angels have done through prayer, and let Us show him to the worlds, to other nations, as an example. What an honourable name. He sends a prophet to the nation. And at the same time, because he is a treasury of knowledge, He has him address people up to this time. A treasury of science.

There were many things. (?) that much. Yes.

Because your Lord does what He wills in full, it says. Creating us is not hard for Him, He says. Look how beautiful. The wrongly rendered place in this verse is this: Except what your Lord wills. The correct one: except those who wish from your Lord.

That our Lord has no willing over people, we have shown in many verses. The detailed rendering of this verse is in Surah Al-A'raf, 172, in the footnote of the verse. To tie it up in a short sentence: our Lord made a covenant with us at the address of Elestü bi-Rabbiküm and wrote each one's wish for him as destiny. If our Lord was going to remove our will from us and use His own will over us, why did He make a covenant with us?

The answer to these questions is in Surah Al-A'raf, 172, in the verse. Yes. Look, here there's a writing like this: Surah Al-A'raf.

Well, Surah Al-A'raf, look, 172, the verse to these questions the answers — if you learn them, easily in the Quran the wrongly rendered verses you will spot at once. Easily. But you must know these four questions. One of these four questions is this. Why did Allah Almighty create us? What a question. It comes to everyone's mind. We wrote here what comes to people's minds anyway. Why did He create? Second, where in the realm of the hereafter were people created? Why did He create us? Where did He create us? How beautiful. Third, why did He make a covenant with people?

Why did He make a covenant with people and not with others? fourth our Lord, who made a covenant with people, though He knows what people are, why, without putting us into Paradise or Hell there, did He send us into the world? here, Surah Ta-Ha, verse 134 explains this anyway open verse 172 and learn these four questions well; then you will understand the Quran well.

Yes.

Surah Hud, we've come to verse 108.

As for those who are happy, they are in Paradise. Except what your Lord wills. Again it says 'wills' this time, look. They keep making the same mistakes. As long as the heavens and earth endure, they too will stay there forever. These blessings are an unending, inexhaustible favour. A favour of Allah Almighty. In this verse and in many other verses they make the same mistake.

The place they rendered wrongly is this: It says, except what your Lord wills. The correct one is: except those who wish from our Lord.

The page flew off.

It's back.

Which verse of Surah Hud are we at? At 107? Are we at 108?

The page sometimes flies off.

yes 108, the verse as for those who are happy, they are in Paradise; those who wish from our Lord too; as long as the heavens and earth endure, they too will stay there forever; these blessings are an unending, inexhaustible favour, it says; in these verses, and earlier in many verses, they make the same mistake. And the place they rendered wrongly is this: It says, except what your Lord wills. The correct one is: except those who wish from our Lord. Here, will is twofold. Two wills. Universal will, partial will. What does this mean?

Why? We have will. Other created beings don't. what is the reason because Allah did not separate us from His Being; these are the words people find heavy here they go astray and call us deviants, whereas Allah gave man from His spirit a part; since the whole spirit is Allah Almighty, and since He gave a part to man, if the whole has will, the part has will too; if you take a drop from an ocean and have a chemist analyse it, it carries the character of that ocean. Allah Almighty too gave us a part of His spirit. In this case, the universal will is Allah Almighty. Because — universal intellect; when we say this too, they say he made Allah Almighty a universal intellect.

Absolutely. People who understand what is explained to them will understand. Whether they understand or not. Back then they called us zindiq too. Back then they called us deviant. Yes. But they don't understand the meanings of these verses. If Allah Almighty had not given us a part of His spirit, in us what is called will would not exist as a thing. Yes. And He would not leave us free with our own will and hold us to account by our wish and desire. What would He do? He would direct us like angels. He would direct us like animals. He would program us Himself. But He had us program ourselves. Our wish and desire became our destiny.

Yes. I won't say his name. Those who give fatwas on TV even put spirits into cats and dogs; he even knows about his cat at home. A man dies and goes, and he knows about his cat at home. Whereas: even if We sent you back once more, you would do the same thing people who go (?) these people's words sound good to superstitious heads; they listen to them and these men become ulema; when the truth is spoken, those who throw falsehood over the truth became scholars; in the face of those (?) truth came, falsehood manifest, those who speak the truth, before people in ignorance, became deviants.

Yes. What more can we say? But we will explain. So, will is twofold.

The letter the Diyanet wrote to me is at hand it says: when Allah Almighty removes the will from over man, that does not mean denying that will, it says. Since it says that, then what has this become? Why did He make a covenant with me? If He was going to remove my will from me, why did He make a covenant with me? He wrote my wish and desire for me as destiny. He shouldn't have written it. If He removes my will from me, as you say, some He chose for Paradise, those He didn't choose, didn't love, for Hell. He gives them bad illnesses and makes them people of Hell too.

Without interfering with anyone's will — their wishes and desires — and also by helping them, showing the truth, despite telling them, He made the person's own wish and desire his destiny. yes so then the person has used his own will here Allah does not put whom He wills — those who will — whom He wills into Paradise, whom He wills into Hell; those who will go to Paradise, those who will to Hell. Now will is twofold: universal will, two, partial will. If our Lord, while making a covenant with people, removing our will from us and using His own will over us, was going to distinguish between His servants, why did He give us this will and have our own desire written for us as destiny?

He gave the will. (?) now what he wants

Why did He do this?

Among the children from our loins, there are those who obey us. There are also those who don't obey.

Allah Almighty too gave a part of His spirit.

Creating us resembling His Being — in the worlds He was alone. He was a great treasury of knowledge.

If a person were in a palace, mind you, if he had mansions beside him, beside him rose gardens like the gardens of Paradise, beside him a beautiful shore, a sparkling sea; beside it waterfalls flowing, beside it a forest or full of fruit trees, but there he is all alone. No one beside him. What use is this?

So Allah too is such a possessor of knowledge, and alone in the universe. So, from His spirit (?), He created us resembling His Being, as addressees of His Being. That is where man's honour lies. Being created honoured above the worlds.

If man knew his humanity, like herds of animals he would not live. I'm not saying it. Allah says it. They are like four-legged beasts roaming the earth. Even further astray in their way. even among animals there are some that live with one mate until death, some that are jealous of their mate and take no mate but their mate — this is an animal, an animal, seagulls; we were created honoured above the worlds there are those who offer up their wives; their wives and children stark naked some parade around, and some are even proud of it. And whatever yoke Satan has put on their necks, these become civilised.

Civilised. How nicely Satan shows them that fiery place of the pit of torment as civilised. And these have fallen into an inferiority complex. Devoid of human honour and dignity. To take his wife, his daughter from him and use her, offering her to her husband or brother, and taking pride in that offering, not standing up for wife and daughter — there are such honourless people.

What if these are human? Human (?). In form they are human, in character animals.

well, Diyanet, you explain these too; these are your duty your duty; you are at the head of 82 million yes I'm not telling this from my own mind; I'm telling Allah's verses; this duty is yours, but where is that duty? Tell stories, tell what this or that saint or some man did. Go recite the Quran. Don't know the meaning of the Quran either. Lies and errors. Give fatwas to people.

Exclude those who tell the truth.

Do you know the responsibility of this?

Yes. We've come to it. Will is twofold: one universal will and one partial will. If our Lord, while making a covenant with people, removing our will from us and using His own will over us, distinguished or will distinguish between His servants, why did He give us this will and our own

desire have written for us as destiny? All the translators, the verses, when rendering them — the places they render as our Lord's willing over people are wrong.

Here again a Diyanet letter comes to my mind. It says: the word lealle, it says, means 'namely', means 'such that', it says; it can also be like this, it says; it also means 'until', it says. This person, it says, about me. This person, it says, keeps using the wording 'until'. Whereas every translator — I have it in writing. It's written on my phone. If I read it to you, your minds will stop. This person, it says. Whereas, it says, translators, according to their own good taste, it says, put in the equivalent of the word lealle, it says. Whose are the verses of the Quran? These verses — the word of Allah, who has an unerring justice, who is free of deficient attributes, who created the universe with all His knowledge and created what He created firmly — leaving it to the good taste of persons, of those translators, it defends the verse being rendered contradictorily, slandering Allah Almighty.

It defends it. Who is this? The Diyanet. I have its letter.

Yes. I keep these.

In Allah's religion, tomorrow, when we settle accounts at the court of judgement, whose — saying 'I will explain Your religion to people', the one who comes to that office, who hears the truth, and then, to throw falsehood over the truth, — in the faces of people racing for that, I will throw it at the Great Judgement. Yes.

He carries the responsibility of 82 million on his shoulders.

Allah Almighty is free from all deficient attributes. Allah Almighty is complete and perfect. Our Lord created these worlds by His willing. This is our Lord's willing. And He creates what He intends. I'm not saying 'creates', look. I'm not saying 'creates what He intends'. He created what He intended. These worlds are finished. Never again in these worlds will He create a single particle, nor take away a single particle. The reason, look, is very clear. We say it with verses. With Us is a book that is preserved in the Preserved Tablet. After that, neither addition nor deficiency can be made to it, it says.

He programmed all the worlds, knowing with no deficiency and no excess what will happen until the Last Day, and finished the work. If He had created a new being, created a new event, in this time — He didn't know it would benefit people or this world, and created it. (?) Or He couldn't know what is excess in this world, created too much, and destroyed these too. Allah's attribute is so perfect that no one can question anything. That is why pay close attention to my wording of the verse too. What do we say? This is our Lord's willing, and He created what He intended. It's finished.

Only man He left free in his own will. Will was twofold, wasn't it; man will use his will. And the jinn. In these worlds, again, there is no further willing of our Lord nor His creating new beings. If there were going to be new beings to create and commands, our Lord would not be free from deficient attributes, our Lord would have developed Himself over time. In this case, Allah Almighty created what He created and programmed the worlds. He will not create anything again until the Last Day. After the Last Day, our accounts settled at the Great Judgement, in Paradise new beings He will create. The Prophet (peace be upon him) says: whatever wet and dry there is, is written in the Quran.

So then, our Lord, who created the worlds without deficiency and programmed the worlds until the Last Day, created what He created complete and perfect, and left people in their own will free. He wrote their wishes and desires for them as destiny. Our Lord has no further willing over people. It is where every soul will be held to account for the deeds it did by its own will. Wider detail is in Surah Al-A'raf, 172, in the verse. We end our lesson here. Ömer Sefa, our child: Surah Hud, 116 — we left off at that verse. May my Lord make our lives blessed. if we come through to next week safe and sound, in our lesson, Surah Hud, we will continue from verse 116.

Stay well, be entrusted to Allah. Lillahi teâlâ el-Fatiha.