Talk of 1 August 2023

Did it come through?

It should have. It came through on my side.

But look, it's here. Is this the old one?

Then did it only come now?

Let's see if it's right. Let me wave. Let me see, is it this one? We waved. Let's see if it comes through.

We can start our lesson from here. Last week someone asked a question, and I want to close it with one sentence. So that he understands how much he was mistaken. That is, so that he understands that what he said is superstition.

Here someone who says he is (?) tells someone: Surah Al-A'raf, verse 179, when explaining the verse, that Allah, before creating His servants, knew what kind of people they would be, and therefore created them for Hell, and the others for Paradise.

If I could relate what he says to some knowledge or a verse, we would say, here he probably understood the meaning of that verse's word this way. I would say maybe the third or fourth meaning is like that. But I see that it is pure superstition. Words of pure superstition. According to what is this superstition? Now, one of the (?) says this: A person who judges everything by his own reason is like a legless man with an artificial leg. What he does today, he tries to change tomorrow. Now, these are words spoken as they please. Look, what does it say here? (?) (?) that Allah knew His servants as they would be; Allah, His servants, before creating them, did He create them from a being other than His own self?

This point is very important. Of course, it would have to be a being other than His self. In creating that being, Allah Almighty would have to know what kind of being it is. Yet the spirit in man is only a part that Allah Almighty gave to man. The spirit. In this respect there is no (?) in the universe. Man is the noblest of creatures. That is, the most excellent of created beings. In this respect, since Allah Almighty gave a part of His spirit, does Allah Almighty not know what the (?) in His spirit are?

He knows. He knows what they are. So when He separated a part from His self, did He make you destined for Paradise, and you (?)? He left all of them free in their own will. In their own will. He wanted the part He separated from His self to know His self. So those who denied, the people of the left, became disbelievers. Those who said "It is You", the God-fearing, the people of the right, became Muslims.

It is that simple. But for its simplicity, one must know that Allah Almighty gave man a part of His spirit.

You cannot bear more than that. So this much is enough for you. We come to new questions. Isn't that so? He separated a part from His self. Does Allah Almighty not know the qualities of His own self? He knows. So since He gave it that will and wanted His self to be known, what does the verse say about those who deny Him? Lying disbelievers. In the verse. Because they denied. And those who said "It is You" are the people of the right. (?)

A person who judges everything by his own reason is like a legless man with an artificial leg. Don't forget this. When you say something, you will either base it on a verse, or you will show us strong verses or hadiths that prove its basis.

We have no time to deal with (?). Let's take them out.

Peace be upon you, sir. Sir, could you explain what the Throne of Allah, the universe, means? And also, sir, what is the meaning of our Lord putting the Prophet (peace be upon him) to worship for seventy-eight thousand years, asking questions, and when his light sweated, creating a gem, dividing it into four, and from one quarter, saying "settle on the water"? Can you explain it? May Allah be pleased with you, sir. Your question is a wrong statement; what it means I will explain to you, (?). Your question has a wrong meaning. Since you understood it wrongly, (?), God willing.

By way of illustration we can say this. As an illustration, if we give an example, imagine a seven-storey building. A seven-storey building.

On every floor let there be people living, or creatures, beings.

The building is (?) with walls all around.

Let this building belong to guest 345-539.

Whose is the building? Guest 345-539's. What do they say? When asked whose the building is, they say it belongs to guest 345-539. I'm putting this code name like this. Let's name the guest Mehmet.

Whose building is this? Mehmet's.

That is, all seven floors, all of it surrounded by walls, a building crowned on top, that is, roofed. Now let's turn the shape of this building to the universe. The universe is seven heavens, surrounded by clouds. By clouds. Surrounded by white clouds. That is, above that cloud, with six or seven honoured angels, the remembrance of Allah (?). The Messenger of Allah. What does this mean? When we say the Throne of Allah, since the Throne encompasses the universe and what is inside it means Allah's, when we say the Throne of Allah, the whole universe means Allah's. And going further, since there is no one other than Him who created this universe, and its owner is Allah, la ilahe illallah (?).

(?) is like this. and outside it, beyond a certain place, is a place where time and space do not exist. Now we come to your second question.

What does it say? For 78 thousand years made to worship, asked questions, his light sweated, from that light a gem was created, divided into four, and from one quarter He created the Throne of Allah; His saying "settle upon the water", what does it mean? He created above the Throne of Allah (?) above the Throne of Allah, inside the universe, (?) here; let me explain that part to you then. Allah Almighty created the earth from one quarter, the heavens from one quarter, what is between them from one quarter, and from one quarter the water, and said to this universe "settle upon the water". And this, His saying "settle upon the water" means that He will create no further being; He created what He created. And He created all living things from water.

This does not mean "Throne, settle upon the water".

That's how he understood it. What does it say? All living things were created from water. And His saying "settle upon the water" symbolises here that nothing else will ever be created again.

We end our lesson here. If you have a question, if you're not satisfied, you can explain the part you're not satisfied with. Or you can ask. Questions are free. You can ask in one go, in two goes, in three goes. If you don't understand, you leave the fourth to time. Over time the mind develops, and in time you understand. Yes.

Maybe 191. (?)

Yes, let's open page 141.

The pages haven't come up. Why not? The pages have come now. The pages just came. We took this here. We took this here. We opened this like this.

Page 191. Page 191.

Yes. On page 191, so it stopped at Surah Yusuf, verse 110.

That's what I thought too. Surah Ar-Ra'd, 20, verse, I say. That's why it said 191. Here we left off at (?) where Surah Ar-Ra'd explains willing. Because the topic of willing took long. Surah Ar-Ra'd 11. Surah Ar-Ra'd 20. 13. Surah Ar-Ra'd 13. We explained that.

We explained willing.

Willing, (?) 13.

192 194 195 196. (?) go on as willing.

197. Surah Ar-Ra'd 20. Yes.

Onto page 147 we don't go. The wrongly

translated verse we are reading: "They are those who fulfil Allah's covenant and do not break the promise they gave," it says.

Here, again, because Surah Al-A'raf, verse 172, is not understood, people give a promise to Allah Almighty, and some of them can break this promise. What does it say? Look: "They are those who fulfil Allah's covenant and do not break the promise they gave." They said (?) to Allah, and there are those who don't break it, and those who do. Whereas Allah Almighty says in His verse: No one can really get into the meaning of this verse anyway, but I'm opening it here. "Unless We will, you cannot will." What do they mean by it? If Allah wills, He silences you; if He wills, He destroys you. If Allah wished, He would raise you; if He wished (?).

They say it however it comes to their mind. Well, Allah never again, on the covenant He gave to man, does any work on man. Then what does "unless He wills, you cannot will" mean? It means that at the address "Elestü bi Rabbiküm", when we made a covenant with Allah Almighty, whatever we willed, He gave us. From now on, He says, no one can break this. That is, no one can step outside his destiny. Is there a verse for this too? "You set a trap, and We set a trap." "We are the best of those who set traps" — when He says this, Allah Almighty sets no trap for anyone. "Hodja, you're denying the verse." No, look what I'll do for you.

I'm not denying the verse. In man there is "akl-ı maaş". And there is "akl-ı maaş". "Akl-ı maaş" is the reason in the spirit when we made the covenant with Allah Almighty. "Akl-ı maaş" is the reason in the body. A reason to earn our living. Now, when with this "akl-ı maaş" we would step outside our destiny, Allah Almighty prepares a trap for us that puts us back into our destiny. That is, He does not make us live events outside our destiny. In this case, when Allah says (?) the best of those who prepare traps, He aims to put people into their own destiny (?) and to make them prove (?) to themselves.

If people could open the meanings of these verses, if they could explain them to people this way, people would not fall into this situation. No one knows the meanings of the verses. They serve according to their own reason. They give meaning according to their own reason.

What they explain here neither fits any verse, nor gives the verse's own meaning. Now here too: "They are those who fulfil Allah's covenant and do not break the promise they gave." What covenant did we give like this? "Those who fulfil the covenant." If we fulfil it, we are the people of the right. Those who fulfil it; and those who don't give it are the people of the left. Now it says "those who do not break the promise". Whereas they are those who give Allah a good covenant. They give a good covenant. People cannot step outside the covenants they gave.

(?) otherwise, when one says they break their covenants, they also deny the verse I mentioned. Which verse was it? The verse they would end up denying: "They set a trap." "And We set a trap." "We are the best of those who set traps." They fall into denying this verse.

Verses are not given meaning just by their own wording. When giving meaning to verses, with other verses (?), you will give them meaning.

Here you must know roughly the meaning of all verses, and give meaning accordingly. You know the first meaning. But the fifth meaning too. You know the fifteenth meaning. (?)

This verse has been translated wrongly from the start. Wrong from the start. Because those who have no knowledge of Surah Al-A'raf, 172, verse cannot understand our Lord's words like this. If the verse is translated this way, attributes are ascribed to our Lord. In this verse the meaning expresses this: Our Lord made a covenant with people. But our Lord could not bind their pledge firmly, and they, going outside the covenant they gave, broke their word. Look, (?). Look here.

An Allah who is (?), why does He make a covenant with people?

Let me take that sentence again from earlier, so this is better understood. In this verse the meaning expresses this: That is, the wrong meaning they gave expresses this: What was that verse? "They are those who fulfil Allah's covenant and do not break the promise they gave."

In this verse the meaning expresses this: our Lord made a covenant with people. But our Lord could not bind their pledge firmly, and they, going outside the covenant they gave, broke their word. Sir, when it says "those who do not break their word", it means there were also those who broke it. Those who broke it. Why does an Allah who is (?) make a covenant with people? If He wrote people's words for them as their destiny, did people step out of their destiny? A verse translated this way contradicts many verses. That is, it belies them.

One: Allah Almighty has programmed these worlds until the Day of Judgement. No being can step outside this program. When it would step outside, Allah puts it back into that program.

In the whole universe? Yes. At every moment? At every moment. (?) Is there a verse for this? There is. Neither drowsiness nor sleep overtakes Allah. The whole universe is in His presence.

Yes. He created it so. Guarding and preserving these worlds does not tire Him. How beautiful. How else should Allah tell you?

Two: "They set a trap." "And We set a trap." "But We are the best of those who set traps." Its meaning is: when people set traps that would take them outside their destinies, our Lord puts them back into their own destinies and makes them prove what kind of people they are, according to the covenants they gave. In this case many verses, Surah Al-A'raf, 172, lacking understanding of that verse, (?) when they were translated, they translated the verses by ascribing attributes to our Lord; the correct meaning of the verse is: people who gave Allah a good covenant at the address "Elestü bi Rabbiküm" cannot step outside the covenants they gave. Why can't they? Because Allah Almighty placed characters in them according to their (?), and those characters, when the time comes, create desire and wish in man, and Allah Almighty creates causes for them, and people, by their actual deeds, when they act upon those causes, prove what kind of people they are, and earn reward and sin.

We have come to verse 25 of the surah. "Those who break their promise to Allah after firmly confirming it." The same. The same old tune. The same case. Because he has learned the wrong once. He goes on reinforcing that mistake over and over. Now what is this like?

Here is a bowl of milk.

By mistake a drop of lemon was dripped into it. The milk curdles. Now to fix it you keep squeezing in lemon. You make it even worse.

Yes.

Astonishing.

"Those who break their promise to Allah after firmly confirming it." "And those who sever what Allah commanded to be observed, the ties of kinship," "and spread corruption — for them is the curse." These parts are correct. These parts are correct. But the beginning is wrong.

"And theirs is the evil abode, Hell." Correct.

Let's put a (?) here.

Here one is coming. Did we attach it here? Attach it, let's see. Show me.

But this, (?) take this. Put this in its place. One is coming from there. Is it that one? This (?). All right. Where is this one's? Look, I'm pulling this. This is coming.

We are opening the correct meaning of the verse.

"Despite knowing Allah," we say.

There is meaning here too. "Despite knowing Allah." Meaning upon meaning. "Those who deny and give a bad covenant," it says. Here you might ask us a question like this:

No one who knows Allah rebels against Allah. If they had known Allah, people would obey Him as Allah. They would have found the truth.

Here, your saying "despite knowing Allah", what does it mean? "Despite knowing Allah." Look, what does the other one say here? "Those who break their promise to Allah after firmly confirming it." These know that Allah is Allah, then they followed their nafs and (?); now, is this one right or is this one right? The one above seems more correct.

Seems more correct. That's exactly what we're trying to open up to people. When we say "despite knowing Allah": Allah, in the realm of lahut, people's spirits He created. There, when He said before them "I am your Lord", all people knew that they had been created by a deity. So, all people — my saying "despite all people knowing Allah" — this is what we mean. All people know that they were created by a deity. But the Allah who, in human form before them, said "I created you", out of their own self-importance, pride and fame, Allah they did not recognise. They waited for the Lord of their own imagination.

And Allah: "You did not use your reason at all." Now, here, when I say "despite knowing Allah", people prove with these words of mine that they were created. Who? Because they know they themselves were created, they worship idols. They worship stars. They worship the sun. So they know Allah. A deity created them. They know this. This is what we mean by "despite knowing Allah". So there is meaning in every word. But we pass over it briefly. In this case we open this up too. So if they listened to our videos, it would be more useful.

The rest is exactly correct. The wrongly translated part here is this:

This time this part came up.

Here the wrongly translated part is this: "Those who break their promise to Allah after firmly confirming it." The correct one is: "Those who, despite knowing Allah, deny and give a bad covenant." Translators who translate such verses, by constantly translating them wrongly, have ascribed attributes to our Lord. No person can step outside the promise he gave and his destiny. No created being can step outside our Lord's program either. Because our Lord says in His verse: "We, what We created, (?)", He decrees. No one (?) this. Created beings. In verse 41 of this surah our Lord also says: "Have they not seen that We come to the earth with Our power and reduce it from its edges?" "Allah judges; there is no one to overturn His judgement." "He is swift in reckoning." If no one can overturn Allah's judgement, then with this they would end up denying this verse too.

They contradict it. When it says "those who break their promise to Allah (?)", this (?) verse 40 of this surah (?).

Opening up their translations requires knowledge.

When we say knowledge of the Quran, knowledge of the Quran,

the teacher of Ahmet or Mehmet should not come to mind. If that comes to mind, he does not know the knowledge of the Quran.

"Hodja, so many scholars translate these from Arabic.

These (?) of Allah they open them with these sciences. Are they translating them wrongly?" They are translating them wrongly. Let them know as much Arabic as they like. Even if he is the professor of professors.

Look, when I say something, if I don't show a verse, they'd say I made it up out of thin air. Now I'll tell you a verse.

"When We give someone knowledge, We also give him wisdom," it says. There you go. There is the language Ahmet and Mehmet teach each other. Our Lord says this.

"When We raise a person, when We give him knowledge, We also give him wisdom." They don't know the meaning of wisdom either. Let me tell you here. What it means: the first, second, third, fifth, seventieth meaning to the Prophet. He opens it meaning by meaning. When it's opened meaning by meaning, the meanings go to the verses. This is how the servants Allah raises open these verses. When these verses are opened, when by the servants our Lord raises these verses are opened, people's changing of the verses with superstitions, through people raised like this, remains mere sophistry. And Allah continues His religion until the Day of Judgement with these people He raises.

There are the verses. You see? Verses.

If you open them by your own head, with Arabic, (?), if you open these verses, if you say "let me open one verse", you end up denying another verse. As here.

What does this one say? "Those who break their promise to Allah after firmly confirming it." Well, what does Surah Ar-Ra'd, verse 41 say? "Have they not seen that We come to Our earth, to the earth with Our power, and reduce it around its edges?" "Allah judges. There is no one to overturn His judgement." (?). Allah judges. There is no one to overturn His judgement. How do you have the judgement broken, so that they break their word? And when you say destiny does not change, how do you change destiny? He contradicts himself. Saying destiny doesn't change, they change destiny too.

Now even if you are a scholar, the scholar of scholars, the professor of professors, what use are you?

Have we proven what we said? Have we proven it with its verse?

Surah Ar-Ra'd, verse twenty-six, is a wrong translation, a very wrong one. We keep saying the verses translated in the translations on the market need to be collected. Or, even if they don't collect them, I am now showing the Diyanet a way. No, I'm showing a way. We have written footnotes for these wrongly translated verses. Let them take these footnotes; if their knowledge, pride and ego can't bear it, let them take it from us freely. Actually it's forbidden. No one can print it.

For Allah's sake, to teach people the truth, we are a person on duty. Underneath let them write that after August 2023 the translations (?) are valid. That's all. Read these. They'd sell a Quran anew. They'd do business anew. And they'd inform people.

Yes.

What more can we say? How else can we help?

Surah Ar-Ra'd, verse 26. "Allah expands provision for whom He wills and also restricts it." Oh, what a fine world.

He both expands and restricts. "Hodja, aren't you now denying this verse?" Which one? "We sometimes test you with your wealth and your lives." The meaning of this verse is for that. This is not that verse. This verse (?). There, according to people's desires and wishes, Allah Almighty (?) gave their wishes. He neither reduced nor increased. It always goes back there. "They exulted in the worldly life." "Yet compared with the Hereafter, the worldly life is nothing but a passing benefit," we can say. We're talking here about the verses there. Understanding these verses is not like walking down a road.

This is a thorny road. You will walk there. Without the thorns pricking your feet, you will (?) your road straight. Yes.

"Allah expands the provision of those who will it, and restricts it." Not "whom He wills". "Whoever wills."

Since they don't know how people came from there to here, the (?) must be seen. For these verses to be written, these must be seen and known. Otherwise, by imagining and judging by your own reason, you cannot grasp those places.

Allah Almighty shows you the times. In which time do you want to go? What do you want to do according to your own will? What is your aim? He gives the secret of your heart. Accordingly, if you are going to be a boss, work the characters of the boss's duty. If in your characters, in your boss, there is worship toward those he employs, He works those. If He knows he will be loyally useful to them, He works those. And He gives their provision to the boss. The boss, by eating their provision, usurps their rights. By giving to them from himself, the boss both attains Allah's mercy and earns reward. It's all seen; according to people's desires and wishes (?) our Lord's working on them.

According to the desires people act on. How are you going to write these parts, this verse? What will you write? How will you write it? You write it like this.

"Hodja, shall we not write it at all then?" Write, look. Write it like this: "Allah expands the provision of those who will it, and restricts it," write it like this. Otherwise, when you say "Allah expands the provision of whom He wills and restricts it", there you ascribe attributes to Allah. "Expand my provision too, I would be good." Or if I'm good, I'd become bad. If You restrict it, maybe I'll become bad, if You restrict it. Maybe when You restrict it, I'll rebel against You. That is in Your hands. My rebellion or goodness. But what is my willing? You will call me to account.

Yes. They don't tell you (?). A scholar comes out: "Its meaning is this, look, (?) nicely translated." This verse's meaning takes three degrees, as I explained to you.

Then you'd think yourself a scholar. Well, we too speak with something Allah has given. The Knower is Allah. The Great One is Allah.

And our Lord: the people who made a covenant at the address "Elestü bi Rabbiküm", with their own desires and wishes, had their own destinies written. In this case our Lord, within people's destinies, according to His verse saying "what you cannot bear We do not load onto your backs", so that people bear witness to themselves, sometimes with wealth and sometimes with poverty, within their destinies, He tests them. This verse. When people are tested within these destinies, by an action they take they prove what kind of person they will be. Otherwise, if Allah Almighty, as people (?), gave plenty of provision to whom He willed, and restricted it for whom He willed, people reaching disbelief would say: "If You had given me plenty of provision too, I too would have worshipped You." Yes.

(?) and in this case our Lord, not being aware of His servants' state, would have led many of His servants astray, and in this case they would have ascribed attributes to our Lord, who is free of deficient attributes. They would have ascribed attributes to Allah Almighty. In this case Allah Almighty's attribute of being Allah would also vanish. What does Allah's attribute of being Allah mean? Of all the beings He created in the universe, none can say to Allah Almighty: "You created me this way, I couldn't do this duty of mine"; or people: "You did not (?) me what I wanted; had You given it, I too would have served You like this" — none can say this: that is Allah's attribute of being Allah.

No one will use a (?) attribute for Him. Yes.

Surah Ar-Ra'd, 27. In the verse questions, they're not asking. Apparently today wasn't a question day. Allah... Ar-Ra'd Surah, verse 27: "Those who disbelieve say" — I'm reading the wrong version. "Should not a miracle have been sent down to him from his Lord?" "Say: indeed Allah leads astray whom He wills." This is wrong. "Indeed Allah leads astray whom He wills," it says. So when the verse comes up, because they can't know that everyone has a destiny, they always divert it like this to Allah's willing. What does it say? These parts are correct. "Indeed, should not a miracle have been sent down to him from his Lord?" they say.

"Say: indeed Allah leads astray whom He wills." "And guides to Himself whoever turns to Him." Now, those disbelievers say: "Should not a miracle have been sent down to him from his Lord?" Say: indeed, whoever wills away from Allah leads astray. Because Allah showed His self to us beside the Prophet (peace be upon him); He displayed it, He showed His self. And the Prophet confirmed beside Him: "Yes, this is our Lord." He introduced Him to us. There we were divided into three groups.

When we were divided, Allah Almighty, again out of compassion for people, said: "Do you not use your reason?

If I said, I created you, and you saw Me as like yourselves and did not believe in Me, although you know that you were created — had someone else created you, would he have introduced Me to you as the one who created you? He would call Me a liar, destroy Me, and appear himself. Since no such one has appeared, and I said to you, I created you, and gave you a chance to think, and still you saw Me as like yourselves and with your egoistic feelings, pride and arrogance did not obey Me, did not use your reason, since I left you free in your own will, I will write for you what you did through your actual deeds, and your sins," He says. In this case, those who denied, saying "You are not my Lord", are the idolaters.

the people of the left, who turned their backs on Allah, and "ashâbu'l-meş'emeti mâ ashâbu'l- meş'eme", they say. Those who, since no other deity appeared, knowing that they themselves were created, said to Allah Almighty "You are my Lord" are the people of the right and "ashâbu'l-meymeneti mâ ashâbu'l-meymeneh"; O people of the right, glad tidings to you. And a third group: prophets, saints, scholars, martyrs, the shuhada, those who showed Allah heartfelt love and affection there.

You know, when someone says something in a gathering, many people like it and applaud in the front row. These are the martyrs, the shuhada, the saints, the scholars. Yes. Ve's-sâbikûne's-sâbikûn, ülâike'l-mukarrabûn, fî cennâti'n-naîm (?). If they don't see or know these, how will they open them? For this corresponds to a knowledge. These verses — to open them, a knowledge is needed; verses that our Lord shows you as the truth are needed. You might say to me: "No, you say 'my Lord taught me' and tell superstitions." If I tell this, then you, with verses, these verses with other verses, explain the truth to me by your own reason.

Yes.

But if what you explained as mere words I prove with verses, and you are known as a scholar, you will use your reason. If you love Allah and His Messenger, in the Hereafter if you want to go to win Allah Almighty's pleasure, in this world you will break your egoistic feelings. What will you say? "Yes. This gentleman is telling the truth." You'll say this. If I'm saying something wrong, you'll convince me. And what will I say? "Yes, I explained it wrongly. Children, I cancel everything I explained. I explained it wrongly." We'd say: "Such-and-such gentleman explained the truth to us, and we were mistaken in what we explained." We'd kiss that gentleman's hand.

Why would we kiss it? Because we have devoted ourselves to Allah. Because we want to continue on the straight path, sırat-ı müstakim, as friends of Allah, because we long for Allah — not for Paradise or Hell. (?) says this. What they call Paradise is a few mansions and a few houris — give it to whoever wants it; give me (?). We are not for Paradise and Hell. We are not for houris and angels. Not for wealth and property. Not for suffering. Because we long for Allah. Why do you long? Well, He brought me into being from nothing. He gave me a life. He gave me a part of His spirit.

He made me one addressed by His self.

He made me the (?) of the universe. He addressed us with His self and became intimate with us. What benefit is there for Him in us? He only wanted His self to be known, that's all. He created all the worlds for us. Against so much love of His, against the provision He has given you, if you turn your back — such a Creator, our Lord — if you still, with your nafs, try to spread (?) over the truth, then neither is your hand kissed, nor is your face looked at.

Let's read verse 27 of the surah again. We read the wrong one: "Those who disbelieve say: Should not a miracle have been sent down to him from his Lord? Say: indeed Allah leads astray whom He wills and guides whoever turns to Him." Whoever turns to Him, He guides, because he turns to Allah Almighty, and Allah Almighty shows him the ways of guidance.

They say: "Should not a miracle have been sent down to him from his Lord?" Say: indeed, whoever wills away from Allah goes astray. And whoever turns to Him, to guidance; whoever turns to Him, to guidance. The wrongly translated part here is this: "Indeed Allah leads astray whom He wills. And guides whoever turns to Him." The correct one: "Indeed, whoever wills away from Allah goes astray, and whoever turns to Him, to guidance." The word is correct. Allah Almighty leads no one astray. He wants all His servants to return to His self. All His servants. Now I'll resolve this word of his with a single verse now.

With a single verse. Look. "Indeed Allah leads astray whom He wills," it says. Was the Quran sent down as a mercy to the worlds? Was the Prophet too sent as a mercy to the worlds? What does this mean? Did He also send the Quran to the worlds as a light, a radiance, a source of guidance? He did. Then, blessed one, how can you say "I lead astray whom I will"? And at the same time You will send this as a mercy to the worlds. You'll say, come to Me. You'll keep the doors of repentance open. (?). And then You'll say, I lead astray whom I want.

What kind of verse is this?

Now,

a person commits a crime. A crime. Or a person is angry at another person; he will punish him, he will punish him, he sets a trap for him.

He gives him a task he can't do, forces him, and when he can't do it: look, I gave you this task and you didn't do it — (?), he teaches him that too. He teaches them, makes him do them. "You went against my command," and he punishes him. Oh Allah — is an Allah in such a state? It amounts to the same thing. He leads astray whom He wants.

He did a great thing. People probably don't know there's a Turkish part either.

Allah Almighty leads no one astray. He wants all His servants to return to His self. But our Lord, who made a covenant with people at the address "Elestü bi Rabbiküm", people's own will, the desires and wishes they wanted, as their destiny for them He wrote. When our Lord willed that His self be known, first the Prophet (peace be upon him) — his spirit, and then by giving him from His spirit — He first created the Prophet (peace be upon him). Then from the spirit of the Prophet (peace be upon him) He created the spirits of the prophets. And from the prophets' spirits the spirits of the peoples He created.

Then these people He created in the realm of lahut, all at once, He awakened, and when He said "I am your Lord", our spirits there into three groups were divided. Only the people of the left (?).

Will is of two kinds: universal will and partial will. Universal will is our Lord's. Partial will is in people. Because Allah gave people from His spirit. The spirit is in man; no other created being has it. The spirit is in the human to be created. In this respect, in the spirit given to man there is partial will. Our Lord, who put the will in their hands, in His covenants with people, their desires and wishes He left to themselves, to their own will; at the address "Elestü bi Rabbiküm", people, with their own will, had themselves programmed by our Lord. With their own will. Allah Almighty's wish is not "you are a Muslim, you are a Christian".

Not "you are a disbeliever". There too, as in Surah Al-A'raf, verse 109, as He says in the verse, (?) earlier, that is, before people were created, He knows what they are — before they're created, what of them would Allah know? But because He gave a part of His self, He knows His self and its qualities. According to the qualities, He rewards the people who know Him. (?) and those who deny Him He calls lying disbelievers. He programmed these worlds according to their desires and wishes. In this case our Lord neither leads anyone astray nor (?). People, free with their own will to know our Lord or not, by the decisions they make either attain our Lord's mercy or by their denial choose the paths of error themselves.

No one can say of our Lord: He led these astray and (?) those.

People were in darkness. To light the way before people, our Lord, to them, prophets and books were sent. In this case our Lord neither in the Hereafter made a distinction nor in this world made a distinction among His servants. Every soul chose its own path with its own will. No one can, by dividing our Lord's servants in two, saying He showed mercy to this one, led that one astray, chose this one, ascribe such attributes to our Lord with such words.

Ar-Ra'd Surah, we have come to verse 39. After explaining this too, let's end our lesson.

We read the wrongly translated part. Surah Ar-Ra'd, verse 39. "Allah erases what He wills and keeps what He wills. With Him is the origin of all books."

He erases what He wills. And what He wills, He leaves its original. That is, Allah perfects Himself like people do. What He said first, He later (?). "No, this is better," He says. Then this He writes the correct version.

Well, you say it like this. Did you never think of this verse — are you not ashamed before Allah because of this verse? (?) It's a verse, after all. According to this verse, how did you have this erased and how did you change it? Come on.

They open verses, these people open verses — verse, attributing to Allah. "Whoever wills erases Allah's book, whoever wills erases." Don't they burn it? They erase it. "Whoever wills erases; whoever wills keeps it; whoever wills holds onto it. The Mother of the Book, the origin of all books, is with Him."

The origin of all books is here.

(?) The origin of all books is with Allah Almighty. So since Allah Almighty sent the origin of all books here to us, is there no human work in it? There isn't. "I don't believe it, Hodja." Show a verse. All right. I'll show a verse. "We sent down the Quran. We are its guardian until the Day of Judgement. In a single letter of it there will be neither (?) nor distortion."

So the origin of the Quran that is with Him is here too.

How do you write this? My chest is tightening, I'd say a lot, but people can't bear it; my chest really is tightening. But a person should be constructive, not hurtful. Our harshness is for those who don't break their nafs and still put falsehood over the truth; with those who don't know, we never break, so that they learn. We don't even (?) them. We love them very much for Allah's sake. Because the person hasn't heard. But if (?) he defends falsehood against the truth, him we give a beating.

In this case this beating is not with hands.

With the word of truth. Either he comes round, if it's in his destiny, this beating of ours, the word of truth — in spring the winds blow, take the buds of flowers, pollinate them with other flowers, and make them bear fruit. Our slap is like that. The slap we give either bears its fruit, or like an unpollinated seed is lost.

Here

the wrongly translated part is this: "Allah erases what He wills and keeps what He wills." The correct one is: "Allah's book — whoever wills, whoever wills keeps it." Because they translated this verse wrongly like this, they ascribed attributes to our Lord in many ways. What, for example? In the Quran (?), they say. In the Quran (?).

In the verse they translated wrongly, the following is claimed: One: our Lord, over time, seeing that what He wrote correctly was wrong, erases some of His words and again writes them correctly by Himself. Two: because our Lord does not know what people will do in the future, according to time He would have sent His rulings with people. Three: in this case, because they don't understand our Lord's verses, they say there is (?) in the Quran. Kafir and mushrik — they (?) the kafir and the mushrik. They don't know what kafir and mushrik mean. The kafir folk, the kafir folk know Allah, even if wrongly.

They know Allah, even if wrongly. The mushrik, however, recognises no Allah, book or prophet.

Our Lord: "Do not marry mushriks. They call you to the Fire. But you may marry kafirs," He decrees. So these people who cannot distinguish what a kafir and a mushrik are, when writing Quran translations, say Allah abrogated this verse with that verse. They say one may marry a kafir who is of the People of the Book, and ascribe attributes to our Lord.

(?) from the People of the Book, one may marry; (?) from the People of the Book. Because among them there are those who become Muslim. One of my acquaintances who became Muslim — I won't say his name — in America.

He became Muslim. Many people from the People of the Book, when it is commanded, there are those who become Muslim. The correct form of this verse: "Whoever wills erases Allah's book; whoever wills keeps it." When opened in its correct form, the meaning at the end of this verse falls into place. The end of the verse is: "The Mother of the Book, the origin of all books, is with Him." So our Lord decrees with the word of the verse: When He says "We sent down the Quran, until the Day of Judgement it is We", not a single letter of it (?) or (?), He said. In this case, what of the Book will our Lord know?

With people, for material gain, in the other books, the Torah and the Gospel, they made changes and erased some verses. Our Lord, knowing that the origin of all books is in the Quran: "The Mother of the Book, the origin of all books, is with our Lord." This is the Preserved Tablet (Levh-i Mahfuz). Yes. We end our lesson here. Stay well. Surah Ar-Ra'd, verse 42 is where we stopped. We stopped at page 200. 200th page. We stopped at Surah Ar-Ra'd, verse 42. Stay well. Be entrusted to Allah. Lillahi Teala'l-Fatiha.

We didn't say it, we didn't talk. You moved on to thirty-nine. Instead of one. Could be. Wait, let me see. At which one?

Eleven, thirteen, twenty-five, twenty-six, twenty- seven. Thirty-three. Yes. We start here. We're (?) there. Wait, let's see.