Talk of 29 July 2023

Lâ ilâhe illâ ente sübhâneke innî küntü mine'z-zâlimîn.

it says disconnect. Allah Allah.

It says view page.

View the page. Shall we close this? This one just came up.

Let's close this from here. (?) is it coming? The page what? Why cut it? The virus program. Later.

Let's look at this too. Okay. Yes.

Come on, let's see.

First let's look at our questions. Do we have questions? It came again. Look, that. I closed it, I closed it.

Yes. Once more.

Peace be upon you, he says, Hodja, on page 191, Surah Yusuf, verse 104, at that verse we stopped, he says. Yes, okay, Ömer Sefa. Surah Yusuf, verse 104. "Yet you do not ask them for this," that is, for carrying out the prophethood. "You ask them for no wage." Prophets convey the command of Allah Almighty to people. That is, messengers. When they convey our Lord's command to people, they do not charge them any fee. They do not charge people any fee. That is why the prophets say, my wage belongs to Allah alone. Yes.

"The Qur'an is only a reminder for the worlds," it says. The Qur'an is only a reminder for the worlds. Now let's put it this way.

Surah Yusuf,

well,

verse 104. Then "The Qur'an is only a reminder for the worlds," it says. Yet the end, the end of the verse is not tied up that way. What does it say at the end of the verse?

In hüve illâ zikrün li'l-âlemîn. In hüve illâ zikrün li'l- âlemîn. If we open it word by word here: hu, Allah who subsists by His essence; illâ, other than the One who subsists by His essence there is none, Him all the worlds remember. All the worlds. Remember whom? They remember Allah. Otherwise, of course the Qur'an is a reminder to the worlds.

In that case, since the Qur'an is a remembrance, and verses support verses, here "the heavens and the earth and what is between them knew the remembrance of their Lord," this verse, fitting with it, they support each other. What does it say? The heavens and the earth and what is between them knew the remembrance of their Lord. So since the heavens and the earth are these worlds, in the sense: other than Allah there is no god, Him all the worlds remember.

Yes.

Let's take this as follows: what have we said? In this verse it says the Qur'an is only a reminder for the worlds; it is better to open it like this: illâ, other than the One who subsists by His essence; I didn't read this part, its meaning: the Qur'an is only a reminder for the worlds, it says, but the rendering is wrong, I mean it is not what that verse says. In this case what do we say? It is better to open it like this: illâ, other than the One who subsists by His essence there is none, Him all the worlds remember. We don't say it's not a reminder for the worlds; we don't say the Qur'an was opened wrongly; we say it would be better if it were opened more beautifully like this. Now why do we say it this way? We say it is more fitting to open it this way.

Because the Qur'an, to give people light, a light before them, and to show the way, Allah Almighty with His messengers has lit our way with books. He has lit it with His messengers. And in Surah Al-A'raf, verse 172, we with Allah Almighty made a covenant. Everyone's covenant was written for them as their destiny. So the ancient word Allah has sent us, the Holy Qur'an, is for us in the measure of a reminder. It does not carry a quality that changes our destiny. Because it says: as what? A reminder. Why a reminder? Because He made a covenant with us in Surah Al-A'raf. Whatever our covenant is, that is how we will live our destiny in the world.

But when He sends us to the world, we are in darkness. So He sends us books and prophets. To light the way before us. For example, the first verse of Surah Ibrahim, I think. What does it say here? Let's see, let's see what it says. Let's read that part to you. Well, Surah Ibrahim, in its first verse: this Qur'an, by their Lord's leave, people from darkness into light, that is, onto the path of Allah, the Mighty, the Praiseworthy, is a book We sent down to you to bring out, it says. So if we made a covenant with Allah Almighty in the realm of the hereafter, then not as something that changes our destiny, but as a reminder; since when we came to the world we were in darkness, as a reminder Allah Almighty the Holy Qur'an has sent us.

And everyone had their destiny written, within their own destiny, according to their wishes and desires, and since that destiny will never change again, people will live their own destinies. But Allah Almighty fulfills His duty. What does He say? Since you would be living in darkness, to light your way We sent prophets with books, He says. So the Qur'an is a reminder before us. According to our covenant, those who gave Allah a good covenant, as obedient ones, in the (?) Allah says, in a way (?) to Allah, Allah's word they carry out. Well, and the others, if they are rebels, turn their backs. They too live their own covenant.

And in that case the Qur'an is certainly a reminder. We don't say it was opened wrongly, but it is not what this verse says. When it says in hüve illâ zikrün li'l-âlemîn: in hüve, hu, the One who subsists by His essence, Allah, other than whom there is no god, Him all the worlds remember. That is, not in the sense that the Qur'an is a reminder to people, but all the worlds remember Allah. And which verse does this support?

The heavens and the earth and what is between them knew the remembrance of their Lord. How beautiful. It connects here. Here we already say: in this verse it says the Qur'an is only a reminder for the worlds. We say it is better to open it like this. We don't say it's a mistake, but it is not what this verse says. What it says is this. What does it say? Illâ, other than the One who subsists by His essence there is none, Him all the worlds remember. Our Lord with the attribute hu; the attribute hu means subsisting by His essence, that is, existing by Himself. Illâ, other than Him there is no god, Him the worlds remember. It supports this verse: The heavens and the earth and what is between them knew the remembrance of their Lord, it says.

There is a question here.

Peace be upon you, sir. When doing a khatm, if we stop and read the translation of the verses, when we return to the khatm, should we (?) say the basmala? Now, while reading the Qur'an, if you left the Qur'an, if worldly speech came out of your mouth, you will recite the euzü basmala. You will say the euzü basmala. Because even if you read the Qur'an's translation, the translation of the verses, that too is still a worldly speech. You are going back to it. While reading only the verses, before leaving the verse, the basmala at the beginning of the Qur'an, that is, at the beginning of the surahs, you may say it, or if you don't, you continue and go on.

But there is benefit in saying it. Those are verses too. You say Bismillahirrahmanirrahim. You don't say the basmala first. There. Because you have not spoken worldly speech. You are reading the continuation of the verse. It is at the beginning of the surah. You may also read it as Bismillahirrahmanirrahim. You may also continue without saying Bismillahirrahmanirrahim. Because it says "in the name of the Most Gracious, the Most Merciful." When you began the previous verse, you are already reading in the name of the Most Gracious and Most Merciful. And there is no harm in mentioning the name of the Most Gracious and Most Merciful.

But it is fine if you mention it, and fine if you don't. Because you have not spoken human speech. Of that verse, from the beginning of the surah, without the euzü basmala or the basmala, you can continue. Yes. To verse 110 of Surah Yusuf we have come. Until, when the prophets lost hope and thought they had been denied as liars, Until then Allah Almighty says, let His prophet convey his messengership to people. Let him convey it. That is, carrying out the duty of messengership. But while the messenger conveys and conveys, like Prophet Noah (peace be upon him): these people don't believe me. He lived 9-10 years. A time when he would lose hope.

Yes. For example, like Prophet Lot, when he would lose hope. You know, he asks for Allah's help. Well, the angels came, you know. Well, like Prophet Salih, he conveys and conveys. He has lost hope by now. So He takes these out, and then destroys those places. What does it say here now? Until, when the prophets lost hope and thought they had been denied as liars, Our help comes to them, and whom We will is saved. Here it is not whom We will, but whoever wills is saved. But Our punishment is never turned back from the people who are guilty. That's when the destruction would begin. Yes. Until the prophets, let them see, we're reading now: Until, when the prophets lost hope and thought they had been denied as liars, Our help comes to them and whoever wills is saved, but from the people who are guilty Our punishment is never turned back, from the guilty people.

Why is His punishment not turned back? Because they are guilty. And Allah Almighty will separate the guilty from the innocent and judge with justice. Allah's justice will appear. His unerring justice will appear. He will not keep the guilty and the innocent together. We too don't keep the guilty and the innocent together in the world. The guilty are in prison, the innocent outside. If there are criminals among us, it's because the state's arm can't reach; it searches there but can't find them; they're outside, walking among us. But Allah's essence, in the whole universe, every place it reaches; it makes no distinction, it catches them. Yes.

Here

there is one more question.

A guest says: Peace be upon you, dear Hodja. I work, under the Diyanet, as a Qur'an course teacher for children aged 4-6. The wage I get from the state prevents the reward of the Qur'an I teach the children: this thought upsets me a lot. Doing this as a profession, is the wage I get an obstacle to reward?

There is faith. Faith. But when knowledge and faith come together, it becomes sweet. Knowledge with faith. Like what?

A tree has fruit, unripe. But over time that tree nourishes the fruit. From where? From the root, from its root. May Allah be pleased with you. How nicely it is said in the question too. They will learn, of course. The Prophet (peace be upon him), returning from a battle, comes across a town. The people of that town ask the Prophet this: O Messenger of Allah, if only you left us a person to teach us our language. they say. Upon this, the Prophet (peace be upon him) leaves one of the Companions there. He has a name, I don't remember it right now; I don't want to keep names in my mind anyway; what if there is a name, what if not, Ahmet, Mehmet; but the person matters, I mean the event matters. He leaves him there and tells him this: Each month this many mecidiye; you will explain their religion to the people here, he says. That person says this: by Allah, this much wage is enough for me, by Allah, this much wage is enough for me, he says. So if you spend your life teaching children their religion, in Allah's way you both worship and, from Allah, take the wage that secures your living, then both for the wage you receive, since you are faithful to it, you get a reward, and in Allah's way those children for teaching them you get a reward.

yes, continue your work

but if your wage is low, I can't say anything about that, I can't say anything about that. If your living is normal... if, like other people, our eyes on this garbage world fixed, on what people call high society, stark naked (?), on this one's and that one's car, yacht, pleasures, well, travels, if the eyes are on those, even the world's or the state's income, if you chased after it, the money would not be enough. That's why we are people who live Islam. When we find a dry onion and a piece of dry bread, we are content with it. My mother used to say this to my father; they wouldn't say names, the old custom, look: man, bring me a piece of dry bread, bring a morsel, bring halal, she would say. My mother.

She would remind my father like that as he left home in the morning. Yes.

Yes. May my Lord be pleased with you, Hodja, he says. May Allah be pleased with all of us. With all of us. Hodja, he says, Ömer Sefa, I had a question first, he says. Let me see whose question that is.

We explained Harut and Marut in our last lesson, didn't we? We explained that. On page 191, Surah Yusuf, verse 14, at the footnote of the verse we stopped, he says. Okay. The one above that, is it Harut, Harut? The one above it, Hodja, was Surah Al-Baqarah, verse 12. Harut and Marut, who are angels of our Lord. And after that, on page 191, Surah Yusuf, verse 14, at the footnote of the verse we stopped. We're reading that. We continue from here. yes, Hodja, the one he says is above it, of Surah Al- Baqarah, what does the one above say? Mert Öztürk: peace be upon you, Hodja, the will of jinn, do they have it? Do those with reward and sin have it? We explained this too; they too have a will; with the good and bad deeds they themselves do, they too have higher ones and lower ones, we said. That, Harut and Marut, we explained.

Harut and Marut you are asking about; we explained that too, let's repeat. Allah Almighty, (?) it will be in Surah Saba, let me look now, let's tell you with the verses, right? We'll support it with verses. Yes.

Now

let us read you this verse. You will understand Harut, Harut better. They wrote verse 21 of Surah Saba wrongly, you know; we will read the correct one. Surah Saba. Yet Satan had no influence over them at all. Only so that those who believe in the hereafter and those who remain in doubt be separated from one another, Satan was given the opportunity he wanted. Your Lord truly is the one who knows everything. Now Harut and Marut too, so that people can find their rebelliousness or their degree, they will (?) between husband and wife, you know, or upon them people their destinies will live, you know; Harut and Marut in this case teach magic, but unless saying don't become a disbeliever, unless one said I will not become a disbeliever, they would not teach magic.

For example it says Prophet Solomon did not learn magic, he did not accept it, it says. What does it say here? Let's tell you that too. Let's read this part too, let's explain it better.

Let's read verse 102 of Surah Al-Baqarah. Look what it says

now. They followed what the devils recited against the kingdom of Solomon. What the devils recited. Prophet Solomon did not do magic and become a disbeliever, it says. Prophet Solomon. Now this does not befit a prophet. But the devils became disbelievers. They are the low ones, to separate husband and wife among people. The magic sent down to the two angels in Babylon named Harut and Marut; (?) never consider doing magic permissible and become disbelievers. Unless they said we are only in a trial, to no one did those two angels magic teach. Now among people too there are those for hell, and those for paradise.

That is, there are those on the right and those on the left. These on the left follow every kind of evil. What do they do? They have fixed their eyes on money and the world, they do magic to separate husband and wife. Well, what is magic? They place the verses of the Holy Qur'an so as to be trampled underfoot, and by making people trample them, they untie the bonds between husband and wife. That is, they turn sincerity into hatred. To the magic Harut and Marut taught. Why do they teach this? Every person will find their degree, you know; there will be a (?) for it, you know, and who will cause this (?)?

These people who learn this magic will be the (?). And there are those who break this magic too. They taught that too. Those who break magic too. Their professions are separate. The magic side doesn't concern us. But the side that concerns us is this. We don't deal with magic. Magic leads a person to disbelief. The one who does it is also in disbelief. The one who does magic is in disbelief. That is, a disbeliever. The one who does it too. They have risked this. Yes. This, only in return for the covenant given to Allah Almighty at the address Elestü bi-Rabbiküm, so that people can find their degree, their degree in disbelief, the magic Harut and Marut taught they will follow, so that they find that degree.

Tomorrow, at his reckoning, Allah Almighty will say: nobody put My verses, in the Qur'an, under their feet and had them trampled. You did this, He will say to him. May Allah's safety be upon his head. from disbelief; so everyone will find their degree, you know; according to degree, no one will be able to question Allah Almighty. If they hadn't taught, what would happen? That person would not find his degree; not finding it, he could not suffer his own punishment, and Allah's justice would not be fulfilled either; and although he was in disbelief, perhaps (?) turning to the Qur'an, as a Muslim he would go, and this would contradict Allah's justice. Allah does nothing in vain, yes, and teaches nothing in vain.

He also gave Satan the chance to roam in people's blood vessels. Why? They will follow him, they will go after him, they will find the degree of the covenant they gave to Allah. Yes. We read it just now, you know: he had no authority over them, it says. Allah had messengers to show the right. Someone was also needed to show the crooked, it says. How beautifully it says it here. This is like that too. Yes.

Does anyone else have a question? Let them say it.

Have we come to verse 110 of Surah Yusuf? Yes. Until, when the prophets lost hope and thought they had been denied as liars, Our help comes to them and whoever wills is saved. But Our punishment is never turned back from the people who are guilty.

The part opened wrongly in this verse is this: Whom We will is saved. And the correct one is: whoever wills is saved. If Allah Almighty were to save whomever He willed, whom would He save?

First, who is the closest? The Prophet, to Allah. He would save his wife, wouldn't He?

Prophet Lot's wife too is among those who stayed behind, it says, look. So it is not whom He wills. Prophet Lot's wife, you know. Why? He doesn't will her either, because to those who did the homosexual acts she turned a blind eye, harbored them, or showed them the way, let's say. Whatever crime she had, Allah knows best. Whatever crime she had, she was with them, so among those who stayed behind, it says. So it is not Allah's willing; the willing, people's willing toward Allah, is what is saved. Otherwise, if Allah saves whom He wills, I would say: I too worshipped this much, why didn't You save me too?

I'd say, right? Or else: to this one this much place in paradise You gave; what did I lack that You gave him this much place? I'd say, right? But Allah is the owner of justice. Those with longing for Allah, those of high degree, those bound to Allah. Well, I have such servants that neither trade nor commerce keeps them from My remembrance, He says. Those who do their work constantly remembering Allah. Those who, the scale of justice, every moment in hand hold it. Yes. Those who do not leave the verses. Those who repent to their Lord at every moment. Those who repent to their Lord for their shortcomings.

And you, go around and enjoy yourself. Pray one prayer. Keep one fast. (?) One has given up his life. A person who has surrendered all his being to his Lord. Yes. Another is a person both worldly and otherworldly. Another is a person whose worldly weight is greater but who also worships. A person like that. Can these ever be equal to one another? Would it not harm Allah's justice? If He held them equal to each other. Yes. Since our Lord's willing over people occurs so often in the Holy Qur'an, in many verses, repeatedly, that our Lord's willing is not over people, we have written.

In this verse too, that our Lord's willing over people does not exist, that every soul made a covenant with our Lord, and that people's wishes and desires were for them written as destiny and this will never change, and so that our Lord has no willing over people, we have written. As a broad commentary, in Surah Al-A'raf, verse 172, it has been opened. There: why were we created? Where were we created?

Why did our Lord make a covenant with people, and although He knew what we were, why did He send us to the world? You can get information from there, it has said. We have come to verse 11 of Surah Ar-Ra'd.

Before it and behind it... we are reading the faulty one now. That is, the verse was opened wrongly, we are reading the wrong one.

Before it and behind it, by Allah's command, there are followers guarding it, angels. This verse, and another verse too: you are protected by many beings without noticing. Yes.

Until a people change the qualities in themselves, Allah does not change what is in them.

to us; we were Muslims, now we have changed our state toward Allah in our own society, we have changed it, not are changing; look, many of us, people reaching seventy, eighty percent,

changed; Allah too changed, He changed His mercy upon us. That's how we will say it.

His sending rains like floods, volcanoes erupting, spewing ash and sulfur, with fires and lava covering everywhere, fires setting the world aflame, rains flowing as floods,

Because there is a veil on people's eyes and a plug in their ears, the eyes on the world fixing people, to what comes from Allah, never deserving a cause, those who fix their eyes on the world: oh, El Niño, the weather has changed. Well, you knew El Niño; El Niño changed the weather, you knew; does El Niño have soul and life, that El Niño changed life? If this change of life you named El Niño, turn to the one who changes it; the one who changes this is Allah, Lord of the worlds. Why doesn't a word of Allah come out of the mouth? Why do those in charge of this, those at the head of Islam, well, who will give Islam direction, not explain these to people?

Yes.

What does it say? Let's read Surah Ar-Ra'd again. Before it and behind it, by Allah's command, there are followers guarding it, angels. Until a people change the qualities in themselves, Allah what is with them does not change. We have come up to this time. Until 15-20 years ago, more or less, we were still living Islam. Until 20 years, 25 years ago. Now there is no Islam left. People walk around naked in shorts. Walking around in bras. A man's chaste wife doesn't lie like this even in her own bed. They feel shame, shame.

The one who came as mercy to the worlds and the Seal of the Prophets, Prophet Muhammad (peace be upon him), even he out of modesty wrapped himself in a garment to sleep. There is a verse; Allah Almighty says it in a verse. O Prophet, wrapped in your garment lying down, arise, He says. In part of the night, or at its beginning, or at its end, remember your Lord, worship. What state is this? Man has given up his humanity; man was created honored above the worlds, you know; these honors have been squandered. Even an animal has a tail to cover its private parts, a tail; these have no tails left either.

If Allah doesn't rain stones on our heads, in fact He gives the symbol, the symbol. I can do this to you too, He says, but still no one wakes up. He rains hail bigger than walnuts, the size of apples. How else should He warn you? Coming before you, I, as your Allah said, in the realm of lahut you will deny it anyway. Since He knows this, He creates (?) for you. Will you still not turn to Allah? Will you still not understand?

All around is burning in a ring of fire.

Neither does the mother act as mother nor the father as father.

The mother's daughter stark naked, the father's daughter too (?).

And the father (?) his daughter.

Oh, we have drifted away from our religion.

In England a professor says this.

You cannot defeat this nation, he says. The Turkish nation.

Before them there is such a commander that unless that commander is removed, it's impossible for you to defeat it, he says. They ask: who is this commander? The Qur'an, the Qur'an, he says. The Qur'an, the Qur'an has been lifted, lifted; it's in very few people's hands. And Allah, for the sake of those few people, gives only this much affliction. To one who understands, a mosquito is music; to one who doesn't, drum and pipe are not enough.

So for that there is no such thing as being turned back. They have no helpers other than Allah, it says. That is, when We give an affliction, there is no power to turn it back, it says. Because there is no god but Allah. He has no like, no spouse, no partner. His word is between two words of His. Between two of His words. When He decides on something, unlike us, He does not turn it back. He does not say, for Ahmet's or Mehmet's sake, let me stop this. When He decides on something, I said to it be, it is, He does it. Yes.

The part opened wrongly in this verse is this: When Allah wills evil for a people. Allah, for no people, wills evil. The correct one is: when a people wills evil from Allah? Yes.

Because the meaning of willing was not known, by attributing people's willing to our Lord, taking from people their will, our Lord's will, wish and desire they have had used over people. Besides, man will change by his own will. And when by his own will he goes outside Allah's commands, Allah will not come before you and, this don't do it like this, do it like this, say. What will He do? He will give you afflictions like this. If destruction had been in place, at this moment we would be exposed to many destructions. For the sake of the Prophet, since mercy came to the worlds, He lifted destruction; He gives afflictions.

No one, that these afflictions Allah gives are from our Lord, and our Lord, in return for our transgression toward Allah Almighty, in return for our rebellion, our way, well, to turn toward the truth and to help us remember Allah, despite His giving afflictions, none of them thinks and to Allah returns.

Oh, there was this much underground, under the ground there was that. Oh, this much under the ground there was this. Was it not there until now?

Well, there have been so many earthquakes until now. Pay attention, they always happened (?). But within a society, those who stay silent toward evildoers and are with them, they too are included in the affliction that comes to that society. But the people who tell them the truth Allah, by a cause, (?) from among them brings out, and destroys them. He gives those afflictions. Yes.

We already opened it here. Shall we read more? Let's read.

What are we saying? If our Lord wills evil for people and willed that they do evils, when these people behave as our Lord programmed, why should our Lord leave these people subject to punishment? Because He willed evil.

A person of sound mind, how can he open our Lord's verses so wrongly? Of sound mind... In this verse too, that our Lord has no willing over people, that every soul with our Lord made a covenant, and that people's wishes and desires, for them as destiny, were written, that this will never change, and so that our Lord has no willing over people, we have written. With broad commentary, in Surah Al-A'raf, verse 172, it has been opened. There: why were we created? Where were we created? Why did our Lord make a covenant with people and, although He knew what we are, why did He send us to the world? You can get information there.

Yes, now if this first paragraph's words, the sentence, again we read,

with a word I will tell you, you will understand this part better.

In this case they have ascribed attributes to our Lord. What do we say? Because the meaning of willing was not known, people's willing attributing to our Lord, taking will from people, they have had our Lord's will, wish and desire used over people. In this case they have ascribed attributes to our Lord. Now, will is of two kinds. They say, when a (?) removes its will from a person, it does not mean denying it. What is that? If my will (?) on me, I cannot live without will. Because there will be a cause. There will be a mind in my head. Well, this time Allah's will, over oneself, over the human, used, making him do what is made, for that it reduces it to Allah's willing.

They say Allah will put those He loves in paradise, those He doesn't love in hell, you know. But He made a covenant with me, you know. If He made a covenant, He wrote my own wish, desire and aim for me as destiny. How is it that you have this will removed from me, say; Allah's will you make used over me; then what meaning is left of the covenant? And also Allah's speech, Allah Almighty's speech, just as a person is speaking opposite him, as a person that person's speech understands, he answers that person according to his own mind. Whereas Allah Almighty's word you will understand so that no harm comes to His justice.

You will not ascribe deficient attributes to Him.

And in the sense you understand, in the sense a human understands, if your mind does not grasp it, you will not say it. You will not write it. You will not ascribe attributes to Allah.

You will not make Allah Almighty discriminate between people. What does it say? Every commentator, according to his own taste, it says, from here, of this verse puts the meaning here. Hey, is there a human opposite you? Is a human speaking, that you understand its meaning by your own mind and that person, well, let me say, (?)? Hey, opposite you is Allah, Allah. The Lord of the worlds. Allah, free from deficient attributes.

Astonishing. I have written papers of theirs showing they speak like this.

A person fears Allah, you know. To hold himself above all of them. Before Allah's verses there is no (?). There is no rank or station. If knowledge is in China, go and take it, according to the hadith. With Allah Almighty, knowledge is honorable. Since it is said that knowledge, whoever (?), is honorable. If you want to be honored with knowledge, you will take the truth wherever you find it.

Yes.

We have come to verse 13 of Surah Ar-Ra'd.

The thunder... we are reading the faulty one. The thunder glorifies Allah with praise. And the angels glorify Him because of His (?), His majesty.

While they keep disputing about Allah, He sends thunderbolts and with them strikes whom He wills. And He is severe in punishment, it says. Now the verse is very meaningful, requiring knowledge, a realm. The verse. It rests on knowledge. What does it say? The thunder glorifies Allah with praise. Allah Almighty's, even in the clouds there are positively and negatively charged clouds. There are (?) clouds. As they pass by one another, they leap to each other, the magnetic field leaping to each other, electric magnetic fields and lightning form. And if this is stronger, it falls to earth as a thunderbolt.

That is, an electric force.

In that case, when it says it glorifies Allah: Allah Almighty, with His power and knowledge, creating these, and the angels glorifying Allah, that is, glorifying this, Allah's knowledge bowing before, glorifying Him as great. With knowledge. We too, with these sciences, already, that Allah Almighty created His universe so orderly, it shows. Then here, Allah Almighty with those thunderbolts striking those people, it is not. That is, not whom He wills. Whoever wills, if a person's life has run out, life... you will go to where you fall on your own feet, and according to the word of the verse, the thunderbolt finds the shortest path in the sky.

The shortest. Where is the shortest? If there's a pointed rock, to the rock. Because the neutral will be zeroed there. The earth is negative. That's a positive cloud. It will come there and be zeroed. If it's a high rock, it will strike that rock. If it's a tall piece of iron, it will come and find it. Because it will be zeroed in the soil. And if a person steps on the ground barefoot, or it has rained and with wet ground there is contact, in an open field it will come and strike the person. In such a field with thunderbolts and lightning, what a person should do: under a high stone go, or hide under a tall tree, under a high place.

So that it doesn't hit him. Yes.

The verse.

All knowledge.

We're reading the correct one. The thunder glorifies Allah with praise. And the angels glorify Him because of His majesty. They always glorify Allah. That is, His knowledge, not the thing, not the thunderbolts. While they keep disputing about Allah, He sends thunderbolts and with them strikes whoever wills, those whose command is due. whoever wills, those whose term has come, it strikes. Did you think you would die without proving what kind of person you are? The events corresponding to the verse. And that punishment, He is severe in punishment, it says.

Here too the part opened wrongly is our Lord's willing over people.

Here, Surah Al-A'raf's verse 172, we now write it directly on willing. Because when something is repeated often, those writings are understood better. Here too the wrong part is this: He sends thunderbolts and with them strikes whom He wills. And the correct one: He sends thunderbolts and with them strikes whoever wills, the one who deserves it. There is a note. A guest says: Peace be upon you, sir. Yes.

Here, to someone who says he is a Sufi, Surah Al-A'raf, 78. verse when opened, he says that Allah, before even creating His servants, what kind of person they would be He knew and so created them for hell, and the others He created for paradise.

Everyone says something according to his own mind. Something. He will say something.

Allah created no one for hell. They, with egoistic feelings... that Sufism, near a Sufi even is a person who has not felt even the breeze, if he calls himself a Sufi. Forget Sufism; when he passed by a Sufi, not even his breeze touched him. These are people who see the truth and rebel against the truth. Holding what they learned by their own minds above the truth, falsehood above the truth trying to throw, people. Not using their minds, not consulting, not wanting to understand goodness and the right, pre- judiced people. Yes, now let's open this. Allah Almighty subsisted by His essence; He wished to be known.

He created man as a part of His spirit. Was there rebellion in Himself? If there was rebellion, He suppressed that rebellion in His spirit; He became complete and perfect. From the complete and perfect, the Prophet's spirit He created. From the complete and perfect, from the Prophet's spirit, as perfect, that is, in command of their nafs, as many prophets as would come to the world, He created their spirits. From those prophets' spirits He created the spirits of their peoples. Now let's put a full stop here. Let us tell you about a verse. They ask you about the spirit. Say: you have been given only a little knowledge about it.

If our spirit is a part from Allah Almighty, if we take a drop of water from the oceans, from which ocean? We took a drop of water from the Atlantic Ocean. That one drop carries the quality of the Atlantic Ocean's water. Let's take a drop of water from the Indian Ocean. That too, the quality of a drop of water from the Indian Ocean, of that Indian Ocean's quality it carries. If a chemist were to analyze it. Here too, Allah Almighty, since He subsists by His own being, by His essence, He Himself is complete, in command of His self, complete and perfect. So when He created from this spirit, whether people are rebellious or not, to prove to themselves, in the realm of lahut creating your spirits and suddenly giving life to man, there when He said I am your Lord, the qualities in that spirit, carrying their own traits, split into three groups.

It carried its own trait. Like a chemist who analyzes, well, the water in an ocean and knows what is in it, his analysis of it, there it split into three groups. Those people, and eshab-ı meymeneti ma eshab-ı meymenet, those on the right, you are my Lord, those who said; and those who denied, it's not that Allah Almighty into his heart, into your spirit, put denial. He too was created the same, from the same spirit. He too was astonished. You (?). You are like me too. In this case, since he was created resembling His essence, man did not accept. He too became one of the left. What does this mean?

Ve eshab-ı meş'emeti ma eshab-ı meş'eme. O those on the left, woe to you. Well, if Allah created these, these for hell, if He knows these spirits, paradise and hell, that they are for hell, why would He say to them, I am your Lord? Well, although He knew they were for paradise and hell, why in Surah Ta-Ha, verse 134: if We had destroyed them with a punishment before, they would have said this, He says. If only You had sent us prophets and books, we would not have fallen into this lowly (?). Even in the world, the one who has a person's deeds' recompense written for him is Allah. Is He unjust, that He would create him for hell?

Well, Allah us showing Himself to us as good, well, (?) (?) is He proving on us that He is unjust? That is, Allah shows Himself good to us but is Himself unjust? They send us the Qur'an. As mercy to the worlds, to light our way.

In this case Allah Almighty, free from deficient attributes, among His servants not discriminating; and they ask the Prophet, who is unjust, they say. Since he said a father who discriminates between his children is unjust, Allah among His servants discriminates and programs people that way for hell?

These are people who, what they learned with egoistic feelings, with no one can share, captive to falsehood, who have mortgaged their minds to superstitions, superstitions. Tell them the truth and move on. Your duty is to tell the truth. And what was Allah Almighty's duty?

I am your Lord. That's all. There, mankind split into three groups. And you in this world will spend your life speaking the truth as what is right. Whether a person believes or not is within his own destiny. And no one can change anyone's destiny. Lillahi Teala'l-Fatiha.

Amin Ya Rabbi. To one who understands, a mosquito is music. To one who doesn't, drum and pipe are not enough.