Talk of 22 July 2023

Please, go ahead.

183 Page 184, Surah Hud Sir Hud Surah, 119 181 81, 82, 83, 84.

Which one? 119.

Yes.

4.

We have questions. Let's look at the appointment questions.

Let's make the text a bit bigger.

Yes.

Uh-huh.

There are questions here. Let's see where we start from.

Hodja, he says, a hodja appeared on a TV program. I happened to see it by chance. He says that for the state to build a mosque with the state's money, taken from people as tax, is not right. Because it is haram, he says. Everyone talking at random like this, without regard to right or wrong, bothers me a lot.

Now what is he asking here? Probably whether the hodja said this rightly or wrongly? The kid cannot accept this. Probably he is saying the hodja spoke wrongly, he says. He is right. The hodja spoke wrongly.

The state will take taxes from the nation. It will take taxes, but it will also keep its religion alive. It will also have its mosques built. The nation will go there and perform its prayers. So states, I mean the non-Muslims outside of Islam, when they build churches it is not haram, but when Muslims build their mosques, when the Islamic state builds its mosques, then it is haram? These are words they say to cut the root of Islam. And a little later, what will they say? They will say building a mosque is haram. If the state does not allow this, if a mosque the state built is haram, he will say that.

Or else, after getting you to accept this, he will say, look, do you see, the AK Party, this state, here, had this mosque built. It had the Kocatepe Mosque built. It spent a fortune, he says. And right away, in this situation, the state's leader is run down, and the rotten egg is made to look good to you. That is their aim.

this is the duty of the state; now this has also gone out of the state's hands, they do it jointly with the Diyanet, because religious affairs and Diyanet affairs were separated, religious affairs and state affairs were separated; in this situation they do this work jointly with the Diyanet, they do it. Even if the state did it itself, this is not haram. It is service to its nation. It is service to its religion.

There is also a verse like this. Those with a high rank in Paradise are the ones who maintain the mosques of Allah, it says.

Isn't that so? Anyway. there is such a verse: those with high ranks in Paradise maintain Allah's mosques. That hodja talked nonsense. There is a question here too: Hodja, in my close family circle there are some with haram earnings; despite our warnings they make trouble, I had told you, and so as not to break the unity, the money of what you eat and drink, to those in need you can give, you had said. In such cases I give it to the needy around me, but now there are children around fighting the disease called SMA. If we gave this money toward their treatment costs, would we be doing right? (?) As far as possible, you should take care within the family not to eat from those people's haram earnings.

When they invite you to their meals, sir, you will make up an excuse. But you couldn't find one. You had no choice. You went. Even though you told those people, you couldn't convince them of this. Then you will say this. In the end it didn't work. You don't have to eat the haram, do you. Friend, look, I ate this meal of yours a few times so your heart wouldn't be broken. I don't want haram to go down my children's throats or my own; in your earnings there is haram, excuse me; your love is in my heart, but when it comes to your food, don't force me. Okay, don't eat. (?) will be offended, will take it to heart; well, let him take it to heart then. But if you will still help, help whomever you wish. Peace be upon you. Sir, at page 184, Surah Hud, verse 119, we stopped at the footnote, he says.

Okay. Here is a question: Peace be upon you, Hodja. Do jinn have free will? Do reward and sin exist for them too? How could they not? If they had no will, how would they get by, or do good deeds and sins? They too have their lofty ones and their base ones. That is, both destined for Hell and for Paradise. These exist too. So they too, sir, can commit sins.

We come to our lesson. Surah Hud, verse 119: we read the wrong version. Except those on whom your Lord has mercy. Indeed, your Lord created them, that is, people, for this. Your Lord's word, I swear I will fill Hell entirely with people and jinn, has been fulfilled, it says.

Now, because of our faith, we accept this. That is, we accept this text. But knowledge does not accept it. Allah's justice, Allah's being free of deficient attributes, does not accept it either. Only with half a mind, with our faith, we say Allah said so, what Allah said is complete. But you have no idea what those who rendered this are making you swallow. What does it say now? Except those on whom your Lord has mercy. Does Allah show mercy to Ahmet and Mehmet, and not show mercy to Hasan and Hüseyin then? Whereas the right version is: except those who take refuge in your Lord's mercy. Except those who take refuge in your Lord's mercy.

Then what does it say? Indeed, your Lord created them, people, for this. Your Lord created them, people, for this. Why? Allah will have mercy on those who show mercy, that is, who turn to their Lord, and because of their being created incomplete, people turning to their Lord because of the mistakes they made, asking Him for pardon and forgiveness, exalting Allah Almighty's glory, and shows that they, in helplessness, are in need of Allah. Indeed, why did Allah create people incomplete? If We had created you free of error, We would destroy you and create servants who err, He says. In this case He wants us to turn to His Essence and to ask Him for pardon, to know our helplessness because of the mistakes we have made.

In this case, with our small sins, or else when we turn back to Allah Almighty and ask pardon and forgiveness for all our sins, Allah Almighty (?) the meaning of the verse we have rendered correctly here. Except those who take refuge in your Lord's mercy. Because there is no other door to go to besides Him. The worlds have only one owner. That is Allah. There is no god but Him. At His door, only by taking refuge in His mercy, do we find life. Yes. Then it says, the word that I will fill it entirely with sinners, people and jinn, will be fulfilled. What does it say here? Now pay attention. By your Lord, the word that He will fill Hell entirely with people and jinn has been fulfilled, it says.

That is, the Hour has come, the accounts were settled, it was fulfilled. All of them entered Hell. All people and jinn entered Hell. I'm not saying it, mind you. Those who rendered this say it. Allah does not say so either. Our Lord does not say so either. Look now, what does it say? Let's read this part again. Now you'll understand better. By your Lord. Allah swears by His Essence. The word that I will fill Hell with all people and jinn has been fulfilled. What does this mean? We were judged in court before Allah Almighty. All people and jinn entered Hell. His word was fulfilled. There is no such thing yet.

There are still people living. The Hereafter has not come into being yet. The Hour has not come. When the earth becomes another earth, and the heaven another place, it says. When the world is stretched out completely flat, it says. (?), it says. What does this mean? The Hour has not come yet. And this (?) brought about the Hour. It took all of them, people and jinn, and put them into Hell. Now I'll read you that part. By your Lord, the word that I will fill Hell with all of the sinners, people and jinn, will be fulfilled, it says. Look, will be fulfilled; not was fulfilled, was fulfilled not; will be fulfilled. With most of the sinners, people and jinn, of the sinners, that He will fill Hell with most of them, His word will be fulfilled, it says. That is, of the word I gave, in return for the verses I have given you, not a single deficiency in My speech will you see.

Make it up, make it up, say it. These people say it. Now, after explaining this a bit, I'll read the wrong version, and then I'll read the right one. Except those on whom your Lord has mercy. Indeed, your Lord created them, people, for this. Your Lord, I swear, it should say by your Lord; here: by your Lord, Hell entirely, Hell entirely with people and jinn He will fill, that word has been fulfilled, it says. Now I'm reading the right version. Except those who take refuge in your Lord's mercy. Indeed, your Lord created them, that is, those people, for this. That is, He will forgive. They will err, He will forgive.

They will know Allah's greatness and man's helplessness. By your Lord, Hell with all of the sinners, look. With all of the sinners. That I will fill it with people and jinn, the word will be fulfilled, it says. Now we are reading its footnote, look. The place rendered wrongly here is this. Except those on whom your Lord has mercy. The right version is: except those who take refuge in your Lord's mercy. We haven't written the other one yet. That your Lord's mercy is abundant, our Lord says in this verse as well. So then, our Lord, whose mercy is abundant, by discriminating among His servants, by saying except those on whom your Lord has mercy, is He not making a distinction among His other servants then?

He is making a distinction. In this case, they rendered the verses either deliberately, or by turning the religion of Islam into superstitions, with words made up by people who do not believe in Islam, the Muslims' creed to (?), to cast doubt into their faith, or of those who say Allah is three, describing Allah's creations as gods and showing our Lord as faulty, or because the idolaters, not believing in Allah, distort the verses, rendering them to ascribe attributes to our Lord.

Our translators too, our translators too, the wrongly rendered verses, our translators too, by (?) the wrongly rendered verses, passing on their errors to people as they are, fell into their tricks and traps. Because they have been working on these verses for centuries. Examining them down to the finest detail, they try to turn them. And when they turn them this way, we and the translators believe them and write the same here. Every person will live their own destiny; in the Hereafter, before our Lord, at the Great Court, every soul, without being wronged at all, of what its own two hands have done, will receive the full recompense. In this case, not those on whom our Lord has mercy, but except those who take refuge in our Lord's mercy. Those who distance themselves from our Lord's mercy and, stepping outside His verses, are outside the religion of Islam, these will be subject to punishment.

Yes.

Surah Hud is finished; we have come to the wrong verse in Surah Yusuf.

Verse 6 of Surah Yusuf has been rendered wrongly. Thus your Lord will choose you, and will teach you the interpretation of events seen in dreams, and just as He completed His favor on your two forefathers before, Abraham and Isaac, upon you and the family of Jacob He will complete His favor. For your Lord is All-Knowing. He is All-Wise. Where is "forefathers" here? It says it so nicely. Look what it says. Thus your Lord will choose you. will choose you, will teach you the interpretation of events seen in dreams, and just as He completed His favor on your two forefathers before, Abraham and Isaac, upon you and the family of Jacob He will complete His favor, for your Lord is All-Knowing, All-Wise.

Tell me, where is (?) here, forefathers; Allah Almighty is the Owner of justice, He chooses no one. It says He will choose you. Whereas the prophets, all of them, are created from the Prophet's essence, from his spirit, all the prophets. However many prophets were to come. That's why all prophets say, I am the first of Islam.

Because all spirits, the spirits of the prophets, are created from the Prophet's spirit. And from the prophets' spirits, the spirits of their peoples are created. Indirectly, all people are created from the Prophet's spirit. In this case, in Surah Al Imran, 81st verse, Allah Almighty, when the prophets from the Prophet's spirit were created, look what He says now; let's read it here.

Surah Al Imran, verse 81. Write it, go on.

Allah, from the prophets: after I have given you the Book and wisdom, when a prophet comes confirming what is with you, you will surely support him. Do you affirm this? Do you take on this covenant of Mine? To whom does He say it? To the first prophets He created. From what does He create them? He creates them from the Prophet's spirit. From whom does He create the Prophet's spirit? He gives a part from His Essence. If people knew the depth of this, they would know that Allah Almighty created man on earth in the most beautiful state, created him most exalted. They would grasp the secrets of the meaning of many verses.

Now let's go to our lesson. That is a deep realm. when He said, they gave the answer, we accept, it says. That is, when He said, do you take on this covenant of Mine, they gave the answer, we accept. Thereupon Allah: then bear witness. And I am with you among the witnesses, He said.

So Allah chose no one. The first prophets He created... they always render it wrongly. If He chose him, let Him choose me too. Why didn't He choose me? What is my sin? If He created him beautiful, let Him create me too. Let Him create me like that too. He left everyone free in their own will. But the prophets (?). He took a part from him. He takes a part from each of them. He creates the prophets from the Prophet's spirit. These are the first created. However many prophets and nabis were to come to the world, He creates them from the Prophet's spirit. Then, from the spirits of those nabis and prophets, the spirits of their peoples He creates. In this respect, the prophets are the elders and fathers of their peoples.

I suppose that's understood.

So now we read the right version. Thus you will rise in the sight of your Lord, of events seen in dreams He will teach you the interpretation. He will teach you the interpretation of the events you see in dreams. And just as He completed His favor on your two forefathers before, Abraham and Isaac, upon you and the family of Jacob He will complete His favor. For your Lord is All-Knowing, All-Wise. It's right here. Now, the place rendered wrongly here is this. Your Lord will choose you. The right version is: you will rise in the sight of your Lord. Who? The person. According to what? He will rise according to his covenant. According to the covenant he gave.

If you are a 100-gram glass of water, that is, if you can hold one glass of water, 101 grams you cannot hold. Yes. Our Lord chooses no one among His servants. Our Lord, among His servants: those close to His Essence, who carry out His commands as far as they can, who observe and spread truth and justice on earth, who, not forgetting our Lord's command, grasp the secret of this verse: I have servants whom neither a sale nor trade keeps from My remembrance; according to this verse, people who live by it are servants close to our Lord, so among them He raises the one closest to His Essence. The one closest to His Essence.

Whomever He will send in that age, whoever in that age is closest to His Essence, He sends him. To give an example, the people of the Children of Israel trapped in the desert of Tih, to that people He sends David. He sends Talut. Talut. What do they say, the captive people of Israel, what do they say? While there are people of high rank among us, sir, while there are rich people, is it left to him, they say. The command. Allah Almighty said, send him. He (?) stronger than you. By killing Goliath, let Me save the people of Israel, with these young men of theirs, from captivity. Allah Almighty's justice: He knows very well who will do what.

Yes, Allah always observes justice, right and truth, and does not, wronging anyone, by His own wish and desire violate the right of the rightful, put the wrongful above the rightful, and raise him. Every soul will see the recompense of its own two hands without being wronged.

Verse 56 of Surah Yusuf has been rendered wrongly. Now we will read its right version. And thus to Joseph, to act there as he wished, authority in the land We gave. We bring Our mercy to whomever We will, it says. Always here, Allah Almighty's Essence: I do as I will, like this. We raise whomever We will. We choose this one. Sir, this one is for Hell, sir, whomever We will into Hell We put. Whomever We will We put into Paradise. Always this. On these grounds they ascribed all attributes to Allah Almighty and, among His servants, accused Him of discrimination. They have impaired Allah's justice too.

Yes.

The Diyanet has written it like this too.

For centuries, the translators, of the enemies of religion, this kind of efforts, those who wrote the verses on that basis, to those who impair Allah Almighty's justice, they have done (?), and these, saying we are writing a translation, that wrongly written, deliberate writing of people who ascribe attributes to Allah, saying Allah said so, they wrote here, and these, in the sight of Allah Almighty, mortgaging their minds to others, with their own minds and counsel, violating Allah Almighty's true justice, people who write to people that Allah commits injustice among people, how will they give account for these, I wonder. Yes.

(?) these; whoever, though Allah did not say don't do it, says Allah said so, it says, in Hell (?) his place; this is the verse; punishment. if you fit Allah into your own mind and the one in front of you, a human situation, if you render Allah's verse this way, without fearing Allah, if you say I am serving people, you put your finger on a place you don't know, and where you press there will be fire, it will burn you.

What does it say? Thus We gave Joseph authority in the land to act there as he wished. We bring Our mercy to whomever We will. you know, doesn't this contradict this verse: My mercy has surpassed My wrath; in the universe My mercy is for everyone, in the Hereafter only for the believer. There's no one who knows the meaning of these verses either; let me explain a little to you. The believer: in Surah Al-Fajr, verses 27-28-29-30, O soul that has found rest, your Lord pleased with you, you pleased with your Lord, enter among My servants, enter My Paradise; the people He addresses are the believers; they are people who have become aware of Allah Almighty's manifestations; even for these there is no going back, that is, they fall neither into nafs-i levvame nor nafs-i mülhime nor nafs-i emmare, nor do they leave Islam; these are the believers. So when He says My mercy only in the Hereafter is for the believer, the others' reckoning is hard, so these will be reckoned among the righteous servants He receives with a smiling face: the believers.

Look, it doesn't say the others, those who believe. It doesn't say My mercy in the Hereafter is for those who believe. If it had said My mercy in the Hereafter is for those who believe, then even one sinful Muslim who went there, even a sinner with sins bigger than himself, would not enter Hell. Yes. It says to the believer. Now we read the right version. And thus to Joseph, to act there as he wished, in the land We gave authority; he had already received this authority. We bring Our mercy to whoever wishes. Of whoever wishes: the Prophet, first created, met with Allah's covenant, obeyed Allah's word, and (?) the person who says it; the first who made a covenant with Allah; we are created from their spirits, we come as their peoples; we too, one by one, make a covenant with Allah Almighty. From what? Surah Al-A'raf, verse 172; everyone's own will is written for them as destiny.

And there are those among them who deny Allah. There are also those who obey Allah. Within our own will. But among the first created prophets there are none who rebelled against Allah Almighty. All of them are people who declare Allah one and unique. And Allah Almighty bears witness with them. When Jonah (peace be upon him) erred and fled from his people: I, your people, He says; did I send a prophet so that you would flee? He throws him into the sea. What does he say there? He goes hungry, goes thirsty, stays imprisoned. La ilahe illa ente subhaneke inni kuntu mine'z-zalimin, O Allah, besides whom there is no god.

I have wronged myself, forgive me; when he said so, He brings him onto land. If, He says, he had not (?) from Me like this, until the Day of Judgment, He says, of the universe the most exalted (?) We would have thrown, He says.

Unaware of the verses, he renders verses. What is that? The gentleman knows Arabic. He's going to render verses with Arabic. Then, he says, better Arabic than you. They know Arabic. And in the eloquent Quraysh tongue at that. Then all those Arab children are scholars.

Isn't that so? It is.

The place rendered wrongly in this verse is this. We bring Our mercy to whomever We will. The right version is: We bring Our mercy to whoever wishes. Allah Almighty made a covenant with people. Among people, whoever wishes from our Lord, whoever wishes for His mercy, wishes for Allah Almighty's mercy, this person who wishes, within his destiny, to whoever wishes, our Lord says, We bring Our mercy. This is the right version of the verse. Yes.

In verse 76 of Surah Yusuf there is an error. What does it say? Thereupon Joseph, before his brother's load, began to search their loads. Then he took it out of his brother's load. What is this? Benjamin is his full brother. His other brothers share only the father. From Jacob (peace be upon him), different mothers. Eleven brothers, one (?). Only Benjamin, from his second wife, of his brothers the youngest. Joseph (peace be upon him) the youngest. Together with Benjamin. Sir, Joseph (peace be upon him) sees a dream. His 12 brothers, and they prostrate to him. Thereupon Jacob (peace be upon him) understands that Joseph will be a prophet.

In this situation, of Jacob, who loves the prophet Joseph very much, (peace be upon him), the brothers are jealous. They decide to kill Joseph. They throw him into a well. Let's say it briefly. A caravan pulls him out of the well. They come and sell him in Pharaoh's land. Pharaoh's vizier takes him as a slave. And his wife raises him. Then, because he is very handsome, his wife wants to confer with him. There is a struggle there. Joseph (peace be upon him) does not yield. Thereupon they throw him into prison. He stays in prison for some seven years. from the prison. That too, from one forgetting of his; two come there, thing, convicts come, they see dreams.

He interprets (?) their dreams. He says, they will hang you, he says, birds will eat from your brain, he says. To the other he says, you, (?), he says, to the thing, he says, to Pharaoh you will serve wine, he says. If, he says, Pharaoh understands me, he says; what does Pharaoh say? Tell Pharaoh about me, he says. Sir, just because of these words, his hope from Allah, you know, not asking from Allah but asking from them, He said to him, stay there. He said to him. Yes.

What does it say? Thereupon Joseph, before his brothers' load, their loads he began to search. Then he took it out of his brother's load. Thus We taught Joseph such a plan. Otherwise, under the king's law, he could not have held his brother. Except as Allah wills, We raise whomever We will in ranks. For above every possessor of knowledge there is one who knows better.

I said it below, didn't I. I'll say (?) and Allah: when We raise a scholar, above him a scholar, above him a scholar We raise. And I thought, I thought like this.

He raised A, raised B, above him C, above him D, above him, finally came to Z; above him, above him, who else is a scholar? That is Me, it says, for Allah.

There is a scholar above him, it says. Above him there is Me, it says. Yes. that's why one cannot say, I know the most. we read the right version now: thereupon Joseph, his brother's load, before it, began to search their loads; he searched the other brothers' loads, then he took it out of his brother's load, that is, he took it out of Benjamin's load. Thus to Joseph such a plan We taught. Otherwise, under the king's law, he could not have held his brother. Yes. Indeed, accordingly, Jacob says to his sons, the king, he says, this law, where does he know it from, he says. That's where he becomes suspicious, indeed.

Except as Allah wills: this part is right. whoever of us wishes, him in ranks We raise. Except as Allah wills: look, from all beings, from the created, He sets Himself apart here: except as I will, He says; if I will, I create the universe, I create the world too, the moon I create, I create that too. His willing: this part is right. Now whenever there is Allah's willing, of this you cannot say, no, this is man's willing. That is, it depends on how the verse runs. Yes. Except as Allah wills. This time, whoever of us wishes, whoever wishes, We raise him in ranks. Indeed, above every possessor of knowledge there is one who knows better.

The place rendered wrongly here is this. Except as Allah wills, whomever We will, in ranks We raise. The right version is: except as Allah wills, that is excepted. Whoever of us wishes, We raise him in ranks. That Allah Almighty has no willing over people, this verse explicitly shows. Explicitly. This verse, one part of it is right, while the other contradicts itself with words that don't fit together. One part is right, one part with words that don't fit together contradicts itself. Of the verse, in its rendering, the right part says: except as Allah wills. This is the right part. Allah wills and creates everything.

This is right. Our Lord creates whatever He wills. Our Lord did what He willed and created what He created. Allah Almighty will not create anything again until the Day of Judgment.

(?) I don't know, but the verse tells me. The verse says so. With Us there is a Book, preserved in the Preserved Tablet. Nothing would be added to it later, nor taken away. So if Allah Almighty says He created what He created firmly, from Adam (peace be upon him) until the Day of Judgment, if Allah Almighty says whatever is wet or dry is in the Quran, and those to be created until the Day of Judgment, la gaybe illallah, those to come until the Day of Judgment not. Since they are within Allah's knowledge, since the wet and dry are in the Quran, since nothing will be added to it nor taken away, Allah Almighty, until the Day of Judgment, created those to be created and left it.

If He had created one too many, people couldn't know it, couldn't find it: among His creation He created this one too many. If He had created one too few, though people needed it, He did not create it, not knowing people needed it. He created all of them in their right places, without deficiency. Without deficiency. Even this universe, even the world, to clean it animals; He created the world too, and in the world if one of the animals He created were missing, the world would turn into a filthy dump.

Once they were killing cheetahs; they see that monkeys multiplied and everywhere began to get filthy. Then they realize that cheetahs eat monkeys and keep the balance.

That too, the monkeys' thing. He creates the pig. The pig doesn't care about filth. It eats everything, for example. He creates eagles. They swallow bones whole. He creates hyenas. They break those bones, carry them off. He created all of it, beings that will clean the world.

That's why He will not create anything again until the Day of Judgment. After the Day of Judgment? After the Day of Judgment He will create. Where? In Paradise. Because the verse says so. there He will create new beings will He also create in Hell? No; in Hell, Hell, is it full, He will say; it will say, is there more; He will fill it with the foot of His power; what does this mean, foot of power? He will create nothing there; to Paradise He will say, are you full? it will say, is there more; there Allah Almighty will create new beings (?) fulfill people's wishes and desires yes; if the verses were known in full... if you render this verse by one verse alone, then you go astray like this; all the verses support one another; this one by that you must render. Yes.

what

are we saying? Our Lord did what He willed and created what He created. No more, that is. We stop there. But the place rendered wrongly is this. We raise whomever We will in ranks. Now, if we evaluate the wrongly rendered part: Will is twofold. One, universal will; two, partial will. Universal will is Allah Almighty. By saying except as Allah wills: He created what He wanted. We don't say He will create. Look, He created, that is, it's done. But in what partial will wants He does not interfere, and what people wanted and desired with their will, as their destiny, our Lord, who wrote it for them, does not here commit injustice and put the one without right above the rightful; He does not. In this case, for our Lord to raise people's ranks by His own wish is not possible.

Because our Lord made a covenant with people at Kalu Bela. He gave every person his wish as his destiny. Our script was written there. When we come to the world as actors, that script we had written, as actors we play our wishes within our destiny, and prove what kind of person we are.

We have come to verse 100 of Surah Yusuf.

We even explain the footnotes, do you see? Even the footnotes we wrote are explained.

He raised his mother and father onto his throne and seated them. And they all fell prostrate for him, because they were reunited with him. Joseph said, O my dear father, this is the interpretation of the dream I saw before. My Lord has made it come true. Indeed, my Lord has been very gracious to me. For He brought me out of the dungeon. After Satan had spoiled things between me and my brothers, my Lord brought you from the desert. Surely my Lord is gracious to whomever He wills. Without doubt He is the All-Knowing, the All-Wise.

There is an error somewhere here. This (?) is right. There is an error somewhere.

See, you can't find it easily.

Let me read the errors. My Lord is gracious to whomever He wills, it says. Whereas what does it say in the right version? My Lord is gracious to whoever wishes. To whoever wishes. You go on in disbelief, but may my Lord love you very much too, and be gracious to you (?) too. That does not fit Allah's justice.

All people have been created equal in the sight of Allah. People, the will, when the partial will was given into man's hand, facing people, people who saw our Lord in human form, when the spirits were created, the Prophet too, saying, yes, this is our Lord, when he tried to convince people, when people there split into three groups, those who deny Allah; since no other god appeared: will you not use your reason, will you never reflect; according to this verse, someone appeared before you, he says, you, I created you.

Billions of people, to the one before them, the one before them says, I created you. And the Prophet beside Him: yes, this is our Lord, this is the one who created us, the Prophet trying to convince people. And man, without thinking, because he saw Him in human form: you, my Lord, how can you be? Yes, I was created, he says, I have no past; he waits for the Lord in his imagination; so, Allah Almighty: will you not think, will you never reflect; the verse's meaning is this. Yes, if I tell you, I created you, that Allah Almighty, if someone else had created you, what would he do? He would destroy Me, and he himself would descend from the clouds or come out and say, I created you.

There is no such name.

If you say, how do you know this, Hodja: I saw that realm and I'm telling it. I'm telling it because I saw that place. I too am on one side, like this. The prophets are on one side, like this. Three prophets, Moses, Jesus and David (peace be upon them), have embraced one another like this. (?) they are looking at me. I am on one side. I am watching. I have no past. Suddenly there is a coming into being. By Allah, I was created. What will I do? Where will I go? Where, with whom will I meet? We are in fear. Truly in fear. We are looking for an owner. Looking for something. We are in loneliness. and truly bewildered thereupon the Prophet turns to me too and says, is He our Lord, he says, is He the one who created us; at that moment I hear the Prophet's words: My beloved, he is from us, don't touch him, He says; at that moment, because I found an owner, such a thing like a mass of fire, like this, I see it spiritually, such a love goes, but to Allah Almighty And I came to like this. I said, my origin too must go back there. I am a sayyid.

I (?) from Husayn.

Abraham (peace be upon him): my descendants, make them imams; in response to His saying, I do not make wrongdoers imams, all the qutb al-aqtabs, all the imams descend from the Prophet's lineage.

I am the son of two sacrificed ones, he says. One is What was it, Ishmael? Ishmael, Ishmael. Ishmael. And one is Abdullah. Yes. Let me tell you about Abdullah's story too.

Ishmael's grave, Abu Muttalib does the thing to it.

He repairs it, renews that place. The people of the tribe come too and say, we have a right here too. We too, they say, need to repair this place.

No, he says, this belongs to us, he says, Abu Muttalib.

Thereupon, after you, they say, there is no one to carry this place on, they say. That's why, they say, we too need to repair it. Ah, he says. Because I have one son, he is without descendants, he says? That is, is he saying because I'm without descendants? You are laying claim to this place. If Allah, he says, gives me ten children, I will sacrifice one of them to Him, he says. Allah Almighty gives him ten children, ten sons.

They draw lots. It falls on Abdullah.

No one wants Abdullah's death. Because the light of the Prophet shines on Abdullah's forehead. They love Abdullah very much. Let me tell it briefly. They give him advice. They say, up north, in Syria, there's a sorcerer, they say. You know, back then the sorcerers spoke within (?). She, they say, will give you advice. Go there, they say. They don't call her a sorcerer; there are soothsayers, they say. soothsayers. There are soothsayers, he says. Go to the soothsayers. You know, highly learned. Those with deep knowledge. Sir, Muttalib too at Badr; not Badr, we had gone somewhere. What was it? We had gone to (?), hadn't we.

Khaybar. He learns she is in Khaybar. He learns the woman is in Khaybar. He goes there, to Khaybar. The woman says, for people you would kill, as a pledge, what do you do, she says. We sacrifice ten camels, he says. For you, she says, ten camels each, ten camels each. Slaughter them, she says. When the arrow, she says, falls on the thing, when the arrow falls on the camels, she says, then you slaughter the camels. He rejoices and comes straight to Mecca. He slaughters ten camels; the arrow falls on Abdullah. Another ten camels, Abdullah; another ten camels, Abdullah; at the hundredth camel, on the camels it falls.

When it falls on the camels, a hundred camels are sacrificed for Abdullah and Abdullah is saved. That's why he says, I am the son of two sacrificed ones. To Ishmael too, Allah Almighty sends the ram, you know; Gabriel (peace be upon him), while bringing down the ram, Abel's he takes onto his neck. Since then it's all (?) like this. To Ishmael, Gabriel (peace be upon him) (?), Allahu Akbar, Allahu Akbar, La ilahe illallah wa Allahu Akbar, while bringing it, Abraham sees (peace be upon him), a ram is coming. He understands. As a sacrifice for his son, that is, for his deliverance. From there, for people's deliverance, camels or sacrificial animals sir, are (?).

Abraham (peace be upon him) says Allahu Akbar wa lillahil hamd. Praise and glory be to Allah, he says. He slaughters the sacrifice in place of his son. And for Abdullah, ten camels, ten camels, sacrificed again and again. Finally, at the third camel, Abdullah is saved. In this way, all the imams, we said, descend from the Prophet's lineage. And the Prophet too, in answer to the prayer of Abraham, descends from his lineage.

That's understood, by the way. Yes.

What did we say here? Your Lord is gracious to whoever wishes. Without doubt He is All-Knowing, All-Wise.

Surely your Lord is gracious to whoever wishes. What does the wrong version say? May your Lord be gracious to whomever He wills. That's the kind of games they played. With words here, they made Allah Almighty discriminate among people.

The root of all wrongly rendered verses is Surah Al-A'raf, 172: because this verse was not understood, the verses, according to people's own minds, within various superstitions, were rendered wrongly, and to our Lord they ascribed attributes.

Shall we read this verse, explain it? This verse is long. We are explaining the meaning of verse 172 here. By telling you this verse, that Allah Almighty has no willing over people, and the superstitions rendered as superstition in the Quran, ascribing attributes to our Lord, the errors written that way, we will try to remove. We will explain this verse somewhat in depth. Willing, perhaps, we have explained in verses already. But since willing occurs often in the Quran, it has been repeated constantly. We too explained willing in Surah Al-A'raf, 172nd verse, in detail. When our Lord's willing over people comes up, Surah Al-A'raf, 172nd verse: placing the meaning of the verse we explained with broad commentary, we repeat it.

We: the wisdom in repeating a text is that the subject is better understood. One: Why did Allah Almighty create us? These are questions people ask. Why did He create us? Two: where in the Hereafter were people created? Three: why did He make a covenant with people? Four: our Lord, who made a covenant with people, though He knew what people are, why did He send us to the world without putting us into Paradise or Hell there? (?) Now we explain it here. By answering these questions for you, our creation, our purpose in coming to the world, and in the world how we should behave, we will understand better.

We will have understood. In this case, from the superstitions attributed to our Lord, from the superstitions of people who ascribe deficient attributes to our Lord, we will be freed. One. Why did Allah Almighty create us? Our Lord was self-subsisting. That is, without beginning, without end. He exists. He Himself exists. How did it come about? Allah knows best there. We cannot know that. (?) one of the noble angels, to Allah Almighty's beginning tries to go. To His beginning.

I don't know how far I went, he says. I hear a voice, he says. Where are you going? I said, I want to go to Allah's beginning. I can't hear you. Come closer, He said, he says. Inside a hand, he says. I don't know how long I was carried along, he says. After being carried a long time, He brought me close to His ear, he says. And I said, I want to go to Allah's beginning, he says. And I, he says, wanted to go to Allah's beginning, but I saw that His beginning merged with His end, he says.

Yes. In this case, Allah Almighty, first and last, is self-subsisting. That is, our Lord has neither beginning nor end. Final word. He, by Himself, with the name-attribute Hu, Hu, in the sense of self-subsisting. He was not created by anyone. He does not beget, nor is He begotten. That is, He was not begotten. He was not begotten by another.

He is self-subsisting. That is, our Lord was neither created nor begotten, nor does He have family, that is, a wife or children. In this case, before creating these worlds, our Lord was alone. Also, He is a great treasure of knowledge. There is knowledge.

Our Lord was a treasure of knowledge; He willed to be known. From His light He created the light of Muhammad (peace be upon him). From his light He created the seven heavens and the worlds between them. Then He gave the Prophet (peace be upon him) a part of His spirit. From the spirit of the Prophet (peace be upon him), the other prophets' spirits He created. And He made a covenant with them. I read it to you in Surah Al Imran, verse 81. We can read it here again. What does it say? When Allah, from the prophets: after I have given you the Book and wisdom, when a prophet comes confirming what is with you, you will surely support him.

Do you affirm this? Do you take on this covenant of Mine? when He said, they gave the answer, we accept. Thereupon Allah: then bear witness. And I am with you among those who bear witness, He said. Then Allah Almighty, from the spirits of the prophets He created, the spirits of the peoples He created. So, before the worlds were created, the first created is the Prophet (peace be upon him). Then the prophets. Then the prophets' peoples. Our Lord was an unknown treasure; He willed to be known. For this He created man. In the worlds, our Lord gave of His spirit only to man. For this, man has been made honored above the worlds.

and He says, I created man in the most beautiful form now we come to the second point: where in the Hereafter was he created? In the Hereafter, our Lord, our spirits, however many people will come to the world, created all of them in the realm of Lahut; our created spirits, unaware of themselves, while in that state, suddenly awakening them all at once, definitively He made them recipients of the address: I am your Lord. Now pay attention to the wrongly rendered verses. In Surah Al-A'raf, verse 172, what do they say in all the books? Am I not your Lord? When He says, am I not: that He created me from atom to whole, I will be a witness.

When I deny it, He will say, did I not create you? We have no knowledge of how we were created, of what we were. He gave us a part of His spirit. When He suddenly awakened it, we see ourselves in human form. And immediately He says to us, I created you. Here He created them in the realm of Lahut. Our created spirits, while unaware of themselves, them, from us suddenly, all at once awakening, definitively to the address, I am your Lord, He made them recipients. In this case, our spirits were divided into three groups. The reason is that, because our Lord gave man of His spirit, before people standing, our Lord in human form, not recognizing Him as Creator, people, out of pride and arrogance, grew haughty and denied.

In this case, our Lord in the verse: these are lying disbelievers, He says. These people who denied our Lord, for the non-existent Lord in their imagination, waited. We said, let's explain this part in more detail. In Surah Al-Waqi'ah, verse 7, our Lord says this. And when you become three classes; eight: the people of the right, how blessed are the people of the right; nine: those on the left, how wretched they are. Those foremost in good are foremost in reward. (?) Here, the three classes (?). There are many more events here. The Prophet (peace be upon him), beside our Lord, to people, to us: this is our Lord who created us, he says, addressing them.

Also, our Lord created our spirits in a twilight darkness. The created people in three classes. The people at the very front are seen too. The people at the very back are seen too. But they are not recognized.

Let's see where we left off.

Let's take it from here. He addresses them saying, this is our Lord. Also, our Lord created our spirits in a twilight darkness. The created people in three classes; those at the front, at the front, people are seen too. The people at the very back are seen too. But they don't recognize them. A hadith (?) here. Our Lord created our spirits in twilight darkness. He scattered something of His light on them. Those of them who took it found their way; those who couldn't take it lost their way (?). This hadith tells the ruling of Elestü bi-Rabbiküm. Our Lord scattering something of His light is His word: I created you.

Whoever took from it found their way. The people of the right, who said, yes, You are my Lord, found their way. Those who denied, who waited for the Lord in their own imagination, are those of the left. They lost their way (?). Will is twofold. One, universal will; and partial will. Because our Lord gave man of His spirit, with this will in our spirit we had our wishes and desires written by our Lord as destiny. So people know that our Lord made a covenant with people, that our Lord, for man,

wrote his wish and desire as destiny exactly in full. Despite our Lord's will, over man, (?) man's own will, making our Lord use His will over man, making our Lord, within His own will, discriminate among His servants, sending whomever He wishes to Paradise and whomever He wishes to Hell, they have ascribed attributes to our Lord. This is because they did not understand this verse. Our Lord, who made a covenant with each person separately, made covenants with people one by one. Showing the times as a project to the people He made covenants with, which time one would go to, He left to man's own will.

Also, whatever wish one made of our Lord, our Lord gave man his own wish exactly in full. In the verse, We gave man countless provision, that is, man, whatever he wished of our Lord, without cutting down what he wanted, countlessly to him is His giving. This we call exactly in full. If we did not say exactly in full, if I did not say We gave countless provision, from Allah Almighty I asked, but He didn't give me. That's why, because I was lacking, I did not worship. Or, He gave me lots and lots of wealth, I was bewildered, I did not worship Him. Exactly in full, (?), neither (?) nor more. Our Lord, who knows the (?) of man's heart, in this case, according to the person's wish and desire, wrote his destiny.

People who had their script written at the address of Elestü bi-Rabbiküm, when they come to the world, play the script they had written like an actor, and what kind of person they are, they hold as witness against themselves, their surroundings and our Lord. Our Lord, when He made covenants with people, left them free in their own will, without using any pressure or force, the person's exact own wishes and desires our Lord writes for him as destiny. In this case, on what basis do people, ascribing attributes to our Lord among His servants: He left this one in error, He led that one astray, He sealed this one's heart, whomever He wishes into Paradise, whomever He wishes into Hell He will put; with all sorts of superstitions, to our Lord it amounts to ascribing attributes.

We have come to our third question. Why did He make a covenant with people? Allah Almighty is free from deficient attributes. In verse 172 of this surah, our Lord says this. Lest you say on the Day of Judgment, we were unaware of this, from the children of Adam, those who would emerge, their offspring He took as witnesses over themselves and said, I am your Lord. And they said, yes, we bear witness to this.

The yes here, here it is Allah Almighty saying yes. "They too," it says, this "they too", removing this "they too": yes, we bear witness to this, they said. The one who denies is included in this too. Now we'll explain that. We'll certainly explain it.

Let's also read verse 173. Our fathers associated partners with Allah before. And we were a generation that came after them. We followed their tracks. Will You destroy us because of those who did falsehood; so they would not say this, We did so, it says. We made a covenant with you.

Here, let's explain this part a bit too. In verse 173: when people come to the world, the covenant in the Hereafter being closed off to them, by their life in the world, saying, I saw it like this from my mother and father, so that you do not justify yourselves, We earlier, in the Hereafter realm, made a covenant with your spirit, which is your real being. Your real being is your spirit; your body, when We sent you to the world realm, is so that you appear as an outward being. Since in this outward realm you see yourselves in flesh and bone, your worldly life as an excuse, to me, conveying to me so that you do not say you did not convey, lest you say it, We, with you, at Elestü bi- Rabbiküm, at that address, made it clear.

We raised you to the realm of barzakh. Whichever time you chose, at that time We sent you to the world realm. To make you witnesses over yourselves of what kind of person you are, We did so, He says. Now, before moving to the 4th verse, the 4th question, let's tell you the meaning of that yes. There, of the people divided into 3 groups, the deniers know they were created by a god, but because they denied Allah, because Allah Almighty, since they would deny Him, there, so that He says, I created you, yes, our Lord says it too. That there is no god besides Me, He symbolizes there. they, however, say no, You did not create us; that's why to the people waiting for the Lord in their imagination, Allah Almighty: they are lying disbelievers; that they were created by a god, though they know, they rejected the god who created them, that is, they denied; so Allah Almighty speaks on their behalf; if Allah Almighty, yes, had not said, if they had waited there for the Lord in their imagination, if there were a Lord who created them too and they believed in that Lord, You did not create, in response to their saying that, the yes would be removed.

Whereas His saying yes encompasses all people. Because you too know the meaning of yes. You yourselves know your sudden coming into being, and that you were created by a being. In this case, if a creature or god other than Me had been yours, he would have destroyed Me too and appeared to you. There is no such one. So I am your Lord. I created you. Yes. You know this too. But out of your own arrogance and pride, seeing Me like yourselves, making your own being the owner of grandeur, you denied Me. You are lying disbelievers, He says. This is the meaning of yes. Yes. We come to our fourth question, from us.

Our Lord, who made a covenant with people, though knowing what people are, why us did He send to the world without putting us into Paradise or Hell there? Yes.

Allah Almighty has the attribute of Godhood. Allah Almighty is free from all deficient attributes. Our Lord, to whom? Our Lord: no one, no one will be able to question or call our Lord to account. Is the reason that your Lord, our Lord, will frighten people? No. Is it because He will pressure them and use violence? No to that too. Our Lord has no need for these. He has left every person free in their own will. Our eyes have gotten blurry. These glasses don't show well. We'll change them, but we haven't found the time. It blurs completely here. Our eyes are also watering. Sir, this time I've explained this to you below anyway.

Surah Ta-Ha, verse 134. We're coming to it anyway. With what people have done, at the Great Court our Lord will judge people with His justice. Then what is our Lord's attribute of Godhood? If all the atom's weight of good people have done is written, and (?) written against them, people, to prove what kind of person they are, to the world have come. So all people, the questions they would ask our Lord, in this outward realm, the world, they will have played out with their actual deeds, (?) they will be cut off. In the verse our Lord says this. Did you think you would die without proving what kind of person you are, He says.

In Surah Ta-Ha, verse 134, our Lord, why He sent people to the world, explains so beautifully. In verse 134: if We had destroyed them with a punishment before this, before the Quran, they would surely have said: O Lord, if only You had sent us a messenger, so that before falling into this lowliness and disgrace we had followed Your verses.

Here, our Lord's Torah, Psalms and Gospel (?) the Quran. Since all the books are in the Quran, if Allah Almighty sent His books to people as a life and to hold a light before them, then His saying here "before the Quran": if We, before sending people to the world realm, according to the covenants they gave, had put people into Hell, they would have said this. I could not believe in You as my Lord. Because our Lord gave people of His spirit, our Lord as an essence like themselves since they saw: if You had sent me to a hidden realm where Your Essence is not seen, I would have worshipped You; so that they would not say this, He created these outward realms, and to this realm us He sent to prove to ourselves what kind of person we are.

In Surah Al-Qasas, verse 47: when, because of what they themselves did, a calamity befalls them: our Lord, if only You had sent us a prophet, so that Your verses we would follow and be among the believers; if they were not going to say this, We would not have sent you. Yes.

Taking lightly the sins people committed with their own will, that our Lord puts whomever He wishes into Paradise, that is, however much a person sins, if our Lord loves him, He puts him into His Paradise; saying this, they inserted their superstitions into the Quran. The verses are explicitly clear. In this case, those who render the verses fitting them to their own minds, according to each translator's taste (?), saying, I understood it like this, ascribing attributes to our Lord, the verses turning into superstitions, those who render them, from our Lord's punishment they would save themselves, did they think? For this reason, rendering the verses absurdly, our Lord no one can ascribe attributes to. Nor can they render the verses this way.

we write this much about willing. That 172nd verse's counterpart, Surah Al-A'raf, 172nd verse's counterpart: when it says this willing, however sinful they may be, Allah Almighty will put them into Paradise, they say, don't they; the Jews', sir, the Children of Israel say, punishment will not touch us for more than three days, don't they; that is, however sinful you are, three days (?) won't touch. Allah Almighty said, do you have such proof in your hands? Then (?) ask, He says. Suffer punishment the other day, then live with Paradise. The Christians too: in churches the priests absolve sins, don't they, the title deeds of Paradise they hand out. These are people who made things up according to their books.

Yes.

We stopped at page 191. Surah Yusuf, 110th verse, we stopped, 104th. verse, we stopped, Surah Yusuf, 104th verse, page 191. Stay well, be entrusted to Allah. Lillahi Ta'ala al-Fatiha. Amen

O Lord