Talk of 5 August 2023

Yes.

Yes, we stopped at page 242. Now let's (?) it a bit more.

Okay. Let's see, are there questions?

These we explained, we explained to Ömer Sefa. Assalamu alaikum, Surah Ar-Ra'd 20, Surah Ar-Ra'd we left off at 42, he says Yes

let's see is the broadcast on? It seems so, yes maybe we started a bit early some haven't come yet. If you have questions you can ask them, if you have a question

Yes, it's coming through very late. I'm only now putting my cap on. 25 seconds late. Is it the same for you? Same for you. Exactly. That late.

This internet must be worn out.

ours isn't working (?) there right now either from under (?) there's a story in their lines, there's a story in their lines, a story there is. Verse 42 of Surah Ar-Ra'd we are reading. We are reading the wrongly translated verse. Those before them too, the prophets, they set traps for their prophets. Yet all traps belong to Allah.

All traps belong to Allah. No. People set traps too. a person

must know what a verse means when translating it.

For He knows what each will earn. Look how beautiful. Now this (?) that. For He knows what each will earn. Right. Not all traps belong to Allah. Man sets traps. But Allah Almighty sets traps (?) the traps they have set. Moreover, they prepare a trap, and We prepare a trap too, He says. But We are the best of those who prepare traps, He says. So not all traps belong to Allah. So people set traps too.

Who the end of this abode, the world, the hereafter belongs to, the disbelievers will soon come to know.

You'll see: those before them too, traps (?) the prophets (?). For all traps, punishing them belongs to Allah. Punishing is different; punishing all traps belongs to Allah. for

He knows what each will earn; it confirms it. Now, this abode, the world, I mean, whose the end, the hereafter, is, the disbelievers will soon know. "Soon", because the world and the hereafter (?) each other, because time passes very quickly here. They, when the Hour comes, will say: how long did we stay? Some will say a day, some will say we stayed even less. So the meaning of "soon" shows this. And the Muslims, the people of the right, (?) within, that is, this realm they will be able to see. That this abode, the world, I mean, (?), the hereafter belongs to the believers, the disbelievers will soon know. The wrongly translated part of this verse is this: (?) all traps belong to Allah. The correct one: (?) punishing the traps belongs to Allah.

They (?) this verse this way, (?). if all traps belong to Allah, then the traps people set would also belong to Allah; so then wouldn't our Lord (?), he says. At most (?) Remember, the disbelievers, to seize and bind you or to kill you or drive you out of your home, were setting a trap for you. So (?) traps to Allah while they set a trap for you, Allah too will set a trap for them.

For Allah is the best of those who set traps. What does this mean? The best. Because Allah sets no trap for anyone (?). Nor does He set a trap to turn anyone from his path. Nor anyone from his path, I mean, to (?), that is, to (?), His setting a trap. So why does He set a trap? He puts him into his destiny. Within the covenant (?) of the person, He puts his path into his destiny. He spoils the (?). There are many more verses on this. But using one's reason is the most right way. Verses (?) in a way that seems empty to the human mind, (?) the religion they turned into (?). Indeed, because some verses were wrongly translated, the (?) multiplied even more.

Everyone began living the religion of Islam by their own reasoning. Yet the religion of Islam is one; all people must follow the religion of Islam. What this verse (?): punishing all traps belongs to Allah.

We read Surah Ar-Ra'd verse 42, didn't we?

Yes, 39 Ar-Ra'd Surah 42 we have read, yes. Now we come to this Ibrahim Surah, we have come to it. Surah Ibrahim. So that he might make Allah's command clear to them, We sent every prophet only in the language of his own people. So He doesn't say We sent it only in Arabic. Look how beautiful. So that he might make Allah's commands clear to them, We sent every prophet only in the language of his own people. Allah leads astray whom He wills. And guides whom He wills to the right path. For He is the Mighty, the Wise, it says. This last part has been translated wrongly.

Also, in this first sentence, I want to explain this part to you a little. So that he might make Allah's commands clear to them, We sent every prophet only (?). Since Allah Almighty will send no more prophets, since our master the Prophet Muhammad (?), heirs of the prophets will come; to remove the falsehoods that entered the religion, Allah Almighty, to every people, those people there, will send in the language of their own people.

(?) these people, so that they explain it better to them in their own people's languages and remove some (?), He sends them in the language of their own people. Yes.

And the correct version: So that he might make Allah's commands clear, We sent every prophet only in the language of his own people. So whoever wills strays from Allah, and whoever wills enters the right path. For He is the Mighty, the Wise. Now here people keep saying Allah will put whom He wills into Paradise and whom He wills into Hell; since they say He leads astray whom He wills and guides whom He wills to the right path: if He will lead astray whom He wills and bring to the right path whom He wills, if He'll put whom He wills in Paradise and whom He wills in Hell, then into the world He sends us.

If He was going to send us into the world, from us in Surah Al-A'raf, verse 172, why (?)? We know what we are anyway. For Paradise or for Hell. We know. Why did He send us? In Surah Ta-Ha, verse 134, it says this. Them, it says. That is, the non-Muslims. Had We destroyed them with a punishment, they would have said this, it says: had prophets and books been sent to us. (?) had prophets been sent too. Now why do we want a prophet? why does it want a realm where His Being is not seen; this too why does it say so the purpose of saying it this way, the real meaning here: our Lord who created our souls, when He suddenly gave us life, when He suddenly gave life to our souls, He Himself, His divine Being, manifested before us in human form, and with the Prophet (peace be upon him) beside Him: It is I who created you, I.

(?). I created you. So those people, the non-Muslims: He would send us to a realm where His Being is not seen. That is, He would send us prophets and books. Its meaning is: sending us to a realm where His Being is not seen. had You sent us, we would not have fallen into this (?), (?) had We not sent from this realm, that is, (?), so people in this way, in Surah Ta-Ha 130. (?), the meaning, its first meaning: Allah Almighty, at the address Elestü bi Rabbiküm, when Allah Almighty created us, appearing before us exactly in human form, and: we could not believe because we saw You like ourselves. Because we saw You in human form, we could not believe.

Had You sent us to an unseen realm, that is, to a realm where Your Being is not seen, had You sent us there, we would have worshipped You there. This is the root, the basis. That is why Allah created this realm. Us, to this realm we call the unseen, where His Being is not seen, We brought.

Here everyone will prove what kind of person he is, and will have no word left to say to Allah Almighty. Allah Almighty's, Allah's attribute: no one will be able to question Him. Yes.

There are deeper matters here. This much is enough here.

The wrongly translated part of this verse is this: So Allah leads astray whom He wills. And guides whom He wills to the right path. Why did He send us here?

So whoever wills strays from Allah, and whoever wills enters the right path. How beautiful. A person's own will. Whoever wills strays, and whoever wills enters the right path. Yes.

That Allah's will is not over people, we have explained in many verses. Allah Almighty made a covenant with people at Kalu Bela. He wrote their wishes and desires for them as their destiny.

When people come into the world, the scripts they had written for them they play out in the world like an actor, and what kind of person they are they prove. Extensive discussions you can read in the footnote to Surah Al-A'raf, verse 122, we wrote. Ibrahim

Surah, verse 11, we have come to. there are cuts, apparently? with the sound there are some interruptions, apparently Our site will be adjusted again. We're closing our site for about five minutes. We will continue our lesson. Lillahi Teâlâ el-Fatiha.

Should it stay like this?

Shall we lay it down? Look, it lit up, the light is on. Is it there, I wonder? That light is on. I see it. That's the camera. There's a camera there, Hodja, I saw it. The camera is there. Where that light is on, that's the camera. It turns on a light. That's the camera. Is that so? Yes. Next to that light. Next to it. Hold your hand there, let me see.

Now hold it, let's see if it shows. Look. This is the camera. Huh? This is the camera. Camera. Look at the camera too, it's still showing. (?) showing. It didn't show. No, it's off.

Hold it like that, let's see. Yes, now it did the thing.

Assalamu alaikum. Assalamu alaikum.

You, Çağla. How is the sound coming through now? If the sound is good, we'll continue. Look, you held up your finger, it's not showing. Now it's showing you holding up your finger. Yes, if you (?), you can hear me I suppose. Hopefully the sound is good. (?) it's only now bringing our fingers. Look, very late. Very late.

What are they saying? It seems it's fixed, they say. Okay. Then we're starting our lesson. Right?

Yes. Let's do this a bit more, enlarge this.

The sound is fixed, they say. The sound is fixed, they say.

If the sound is fixed, we can start our lesson.

Which? Surah Ibrahim, verse 27 — is that where we left off? Ibrahim 11, Hodja. Ibrahim 11, Hodja. We did four; 11. Ibrahim 11. Ibrahim 10. Why did this come up like this?

Allah Allah.

Yes. The thing is gone. The pages here are gone.

The pages are gone. Let's go into Windows. Pages. Where is Pages? Let's find Pages. Pages. Here it is. Here it is.

Which page is this? 205 203 (?) Surah — have we come to Ibrahim 11? Yes. Their prophets said to them — here we are reading the wrongly translated verse. Yes, we are nothing but human beings like you. But Allah bestows His favour on whom He wills of His servants, it says. They have repeated the same mistakes all along. It is not possible for us to bring you a proof without Allah's permission. Let the believers rely on Allah alone.

In the correct version: their prophets said to them, their prophets said to them: yes, we are nothing but human beings like you. But Allah bestows His favour on those of His servants who will it. It is not possible for us to bring you a proof without Allah's permission. Let the believers rely on Allah alone. The wrongly translated part of this verse is this: This part (?). Allah bestows His favour on those of His servants whom He wills. The correct one: Allah bestows His favour on those of His servants who will it. Constantly ascribing attributes to our Lord, some of the verses they translated falsely and wrongly. The reason is that what Surah Al-A'raf, verse 172 means, they could not grasp.

Because they couldn't grasp this verse's meaning, they always, blaming our Lord, who wrote people's wishes and desires for them as destiny, translated it. Our Lord will put whom He wills into Paradise and whom He wills into Hell. Our Lord chose so-and-so. Words like "perhaps Allah will forgive" — exactly like the decisions one person, testing another, would make — they wrote, ascribing them to Allah. Yet our Lord: "There is no living being to come until the Last Day whose deeds We do not know." It goes against this verse, and the verses contradict each other. So the translated verses lead people into dead ends, and people, people's minds, with the decisions they make by their own reasoning and with superstitions, have become filled.

In detail, at length, it's in Surah Al-A'raf, verse 172, in its footnote. Yes.

In Surah Ibrahim, verse 27: those who, with a good word, believe in Allah, now look, here too it says it so beautifully. Those who believe with a good word. Wasn't Allah supposed to put whom He wills in Paradise and whom He wills in Hell? Those who believe with a good word He keeps firm both in the life of this world and in the hereafter. Right, how beautiful. But the wrongdoers Allah leads astray.

Now, in one place, people by their own will turning to Allah; in another, Allah by His own will filling Hell with those who stray. So is there a person who (?)? Then Muslims do worse deeds than disbelievers. Why don't You lead them astray? One gave You the testimony of faith at the address Elestü bi Rabbiküm. Another denied You. There's a big difference between these two. According to these differences, Allah Almighty treats people according to their own wishes and desires. For He has the attribute of justice. Yes.

Only the wrongdoers stray from Allah. That's the correct one. Allah does what He wills. Allah does what He wills. Here too: Allah does what He wills. Well, isn't Allah's will here? Why do you attribute this to Allah?

I too say this is right. Allah does what He wills. Allah does whatever He intends. That's what the verse means. When We will, We say "kün", be, and it is, it says. That verse. Now people, about willing — Allah's will and man's will — have mixed them up. They attributed all willing to Allah.

The wrongly translated part here is this: But the wrongdoers Allah leads astray. The correct one: only the wrongdoers stray from Allah. We said there are two kinds of will: universal will and partial will. The translation of this verse also contains a contradiction. One: our Lord has no will over people. But He has the will over whatever His Being will create. Whatever He will create. That Being has created what He would create. If we look carefully at the verse, it says: Allah does what He wills. What He wills. Yes. The verse's meaning is right. But our Lord willed what He willed; whatever He would do, He did and created.

He created. And from now until the Last Day He is not going to create.

He declared that everything wet and dry is in the Quran. Allah, who programmed these worlds, is not going to step outside this program. For our Lord: the mother of books is with Me. With Us is a book to which afterwards nothing is added and nothing is taken away, He says. Our Lord has created what He would create and programmed the worlds; after these, in this world He neither changes His word nor creates a being. If our Lord, while people live in this world, new beings were to create, it would mean that our Lord too, depending on the situation and the course of the world, could not know what people and the world need and came to the point of creating them again; and then attributes are ascribed to our Lord.

So, because people did not know the meaning of the verses, some verses they translated haphazardly, ascribing attributes to our Lord. People's heads are filled with superstitions. Our Lord leads no one astray. Indeed the verse was translated so that it contradicts itself. The verse's correct translation is this: Those who believe in Allah with a good word, both in the life of this world and in the hereafter, He keeps firm. What does this mean? Those who gave our Lord a good pledge at the address Elestü bi Rabbiküm, that is, saying "You are my Lord" — those He calls "ve eshabü'l-meymeneti ma eshabü'l-meymeneh", the people of the right, who of their own wishes and desires said to our Lord: yes, You are our Lord.

This part of the verse is right. But at the end, with "Allah leads the wrongdoers astray", they translated the verse wrongly. Ve eshabü'l-meş'emeti ma eshabü'l-meş'emeh. The people of the left — how wretched their state. Since people, when they made the covenant with our Lord, were free in their will, and people's wishes and desires became their destiny, then here Allah did not lead people astray. These people — according to the verse "the people of the left, how wretched their state" — when they made the covenant with our Lord, denied our Lord; because they awaited the Lord of their imagination, they denied Allah as Creator, and so in this case they themselves went astray.

Yes.

We have come to Surah Ibrahim, verse 34.

He gave you of all that you asked of Him.

If you tried to count Allah's blessings, you could not count them. Truly, man is most unjust, most ungrateful, it says.

We explained the verses in the tafsir; here too one wants to explain a little, but there's no need. These are explained in the tafsir.

Hodja, say a little about it, they say. Explain it so we understand what this is. He gave you of all that you asked of Him. Allah Almighty created people honoured above the worlds. Lekad halaknâ'l-insâne fî ahseni takvîm. I created man in the most beautiful form, He says. And He gave man a part of His spirit. So people are honoured above the worlds. He created him as a part of His Being, and so He made man the one He addresses. If you tried to count Allah's blessings, you could not count them. Now, if we go deeper here, Allah Almighty gave people more of the taste organs. He gave 59–60 taste organs.

Maybe more now. At sea, on land, in the air, He spread all blessings before people. So Allah Almighty gave people whatever they asked for. If you tried to count Allah's blessings, you could not count them, it says. Right. In the Quran, in Surah Ar-Rahman, in 33 places: Fe bi eyyi âlâi Rabbikümâ tü kezzibân. Which of Allah's blessings will you deny, it says. So when it says "truly, man is most unjust, most ungrateful", here it leads astray. Now where is the error here? Truly, many people are most unjust, most ungrateful. Now what is the difference between "many" and "truly, man is most unjust, most ungrateful"?

The difference is like a chasm.

Very far, as far as Mount Qaf. In fairy tales Mount Qaf is very far away; like that. Hodja, explain so we know what kind of Mount Qaf this is. When it says "truly, man is most unjust, most ungrateful", Allah a decent human being could not (?), could not create. So people are most ungrateful, most unjust. Then what about Allah's saintly servants? What about Allah's prophets? What about Allah's martyrs?

And these — well, are these "man is most unjust, most ungrateful"? Isn't this ascribing attributes to Allah? Wouldn't I say, "I (?) properly, I wouldn't be unjust and ungrateful"?

They translated the verses as they pleased.

Truly, man is most unjust, most ungrateful, it says. Whereas the correct one: truly, many people are most unjust, most ungrateful. And if today there are 8 million people in the world, Muslims are 2.5–3 million, I suppose. Most are most unjust, most ungrateful. The wrongdoers who deny Allah, idolaters, Magians, how shall I put it, the People of the Book, and those of the People of the Book who don't turn to Islam, the wrongdoers, the disbelievers.

Those of the People of the Book who turn to Islam are different. What do we say anyway? Those of the People of the Book who don't turn to Islam are wrongdoers.

If you ask, Hodja, whom do you mean by these wrongdoers: by wrongdoers I mean man's own nafs. Man is most unjust towards his own nafs. For would a person throw himself into fire? He wouldn't. Why? Because he would feel great pain from it. If you don't turn to Islam, if you don't say there is no god but Allah, that Muhammad is His servant and messenger, if you don't say all prophets are prophets sent by Allah, we believe; if you associate partners with Allah, if you say Allah is three, if you call Mary — Allah forbid — His wife, and call David the son of Allah, together with Jesus, if you blame Allah, and since in the hereafter Allah Almighty, for something He did not make known, anyone will not call to account, and since He made Islam known in the world to everyone, up to the poles, then isn't a person unjust to his own nafs when he denies Allah and ends up in the fire of Hell?

There they neither die nor live. As the verse says, his continuing his life there.

Anyone's injustice to anyone is temporary. What's the most he can do? If he's a tyrant, he kills a man. It passes. If the man is good by his own account, he goes to Paradise. But the killer wrongs his own nafs. If he doesn't repent, doesn't pay a ransom, how shall I say, doesn't turn to Allah — and if he promises not to do it again, if he turns to Islam, he is saved from the wrong done to his nafs. Perhaps even if he went to the hereafter as a Muslim, even if his sins were many, even if he enters Hell, he still goes to Paradise. But if he goes as a disbeliever, he stays in Hell forever. Whom did he wrong? He wronged his own nafs.

Yes.

Truly, many people are most unjust, most ungrateful. The wrongly translated part of this verse is this: Truly, man is most unjust, most ungrateful. The correct one: truly, many people are most unjust, most ungrateful. In the wrong translation it says man is most unjust, most ungrateful. In that case, if man is most ungrateful, most unjust, it means our Lord could not create a good human being. The meaning here is very deep. But we'll sum it up in a sentence or two that we can understand. When people made the covenant with our Lord, they weren't robots, all giving the same pledge. All people made the covenant with our Lord using their own will.

Some denied, and some said: You are my Lord. So not all people are unjust and ungrateful. Many are unjust and ungrateful. Verses must be translated without ascribing attributes to our Lord and by seeing the truths; that's how they must be translated. Our Lord's word is upon letters. And the exact equivalent of the verses does not exist in human speech, in any language.

If our Lord says: so that the Quran is better understood, We sent it down in Arabic, then if, when translating the verses by our own reasoning, the way a human mind grasps it, we interpret our Lord's word, in such superstitions we get stuck and ascribe attributes to our Lord. If one translates the verse by one's own reasoning. For example, Allah Almighty: all intercessions, the root, all intercession in its entirety belongs to Allah, He says. All intercession in its entirety belongs to Allah.

And someone came out saying that people have no intercession, he says. That is, people have no right of intercession. Because Allah Almighty says all intercession belongs to Allah. Well then, there are many stations of intercession here. Now let me read you this part as well. I mean, if people try to give meaning to verses by their own reasoning, then ruin grips them by the collar, and a person goes into kufr. Now let's come to the station of intercession here; let's write it out for you here. Well,

in Surah Al-Baqarah, verse 255. Now what does it say? They grasp nothing of His knowledge except as much as He wills. His Kursi has covered all the heavens and the earth. It encompasses the heavens and (?). Let's read from the beginning. Allah — there is no god but Him. The Living, the Self-Subsisting. Neither drowsiness nor sleep overtakes Him. Everything in the heavens and everything on earth is His. Who will intercede with Him without His permission? without His permission without His permission, who is it that will intercede with Him? He knows what is before them and behind them, what they have done and will do.

Now in a verse of Surah Yunus, Surah Yunus: indeed your Lord, who created the heavens and the earth in six days, six stages, then established Himself on the Throne and set affairs in proper order, is Allah. Without His permission no one can intercede. Without His permission. Allah will give permission. Permission for all intercession depends on Allah. Now we'll come to that verse. They misunderstand it. Based on a single verse, by their own reasoning, they issue fatwas. And in Surah Maryam, verse 87: none except those who have received a pledge from the Most Merciful will have the right of intercession.

I'm not saying it. Allah is saying it. These are verses. Surah Ta-Ha, verse 109: On that day, except one whom the Most Merciful permits and whose word He approves, no one's intercession will avail. What (?)? Surah Saba, verse 23: with Allah, except one whom He permits, no one's intercession benefits. When permission for intercession is given and fear is removed from their hearts, they ask one another what your Lord said, and they answer: He spoke the truth. He is the Exalted, the Great. Now we come to Surah Az-Zumar, to the verse they misunderstood. Say: intercession belongs entirely to Allah. Go ahead.

Intercession belongs entirely to Allah. There is no other god besides Allah, after all, so that he too would grant intercession to those he grants it to. Whomever He gave intercession, it all belongs to Allah. There is no god but Him. Intercession has been given by His permission. (?) doesn't understand this. He interprets it his own way. Then he says — he denies all these many verses. Denial. According to this, he says, intercession belongs entirely to Allah. The sovereignty of the heavens and the earth is His. Then to Him alone you will be returned. If this verse is misunderstood, those given the right of intercession in the Quran he denies, saying: in the Quran intercession belongs to Allah alone.

The right of intercession our Lord has stated in verses in many places for His righteous servants — by denying it, he denies the right of intercession in the Quran, the verses in the Quran. That's why you cannot, measuring a verse by your own reasoning, one verse by your own reasoning like this, translate the verses this way. In the Quran, so that all verses support one another and no verse, no verse refutes another — that's how you'll translate the verses.

You set out by your own reasoning, and right away Satan gives you (?). Look, people had spoken of intercession. "And I found this verse. Now I'll settle your account," he says, and with the feelings of the nafs, with the (?) Satan gives, with the yoke he has put on his neck, he drags him along like this. Yes. Allah protect us.

Yes. This part let's read, and there's a question. Then the question we'll read out.

We've read this, I suppose, haven't we?

We explained it, I suppose. Let's read it again. In the wrong translation it says man is most unjust, most ungrateful.

In that case, if man is most ungrateful, most unjust, it means our Lord could not create a good human being. The meaning here is very deep. But we'll sum it up in a sentence or two that we can understand. When people made the covenant with our Lord, they weren't robots, all giving the same pledge. All people made the covenant with our Lord using their own will. Some denied, and some said: You are my Lord. So not all people are unjust and ungrateful. Many are unjust and ungrateful. Verses must be translated without ascribing attributes to our Lord and by seeing the truths; that's how they must be translated. Our Lord's word is upon letters.

And the exact equivalent of the verses does not exist in human speech, in any language. The exact equivalent of the verses.

What do we mean here?

If the verses had an exact equivalent — people too (?) upon letters — people would also find the secret of creation.

We only understand as much as we can understand. but here, in the first meaning, outwardly, His verses, in a way that doesn't ascribe attributes to Allah Almighty, we must understand — yes. If our Lord says: so that the Quran is better understood, We sent it down in Arabic — then if in translating the verses by our own reasoning, the way a human mind grasps it, we interpret our Lord's word, in such superstitions we get stuck and ascribe attributes to our Lord. Just as they mistranslated the verse I just read, where it says all intercession belongs to Allah — all of it, of course; rights of intercession were given to Ahmet, Mehmet, Hasan, Hüseyin; all intercession belongs to Allah, and what was given to them too; there is no other god to give the right of intercession.

Here a guest says: Assalamu alaikum, Hodja. Wa alaikum assalam. Should we, must we be loyal?

If we are to be, is there a measure for it?

The measure of loyalty is the rulings of the Sharia. The Sharia rulings. What is the Sharia ruling? You need to know it very well. To one who slaps you, you will give the same, a slap. Nose for nose, tooth for tooth, ear for ear, eye for eye, it says.

How beautiful. You will apply the Sharia. But if you forgive the one who hits you, if you don't torment the one who torments you, but, well, for the wrong he did, forgive him, how beautiful.

And according to your deed, your intention, Allah Almighty writes rewards for you. Here deeds come into play too. Deeds depend on intention, it says. Intentions come into play here too.

Its measure: you need to know the Sharia very well and treat people that way. You will see people as servants created by Allah. Even the disbeliever, though you know him as a disbeliever, is a servant created by Allah. All He created are Allah's servants. You will treat Allah's servants with mercy. You will treat them with love. Allah's servants. Look, when giving zakat or, (?), at the sacrifice, when distributing meat: if a non-Muslim, it says, is in need, you should give to him too, to warm him to Islam, it says. To Islam — now in this case a person will live Islam by the language of conduct and the language of the tongue, and be an example to people.

An example. That's the measure. Living Islam by the language of conduct and the language of the tongue, and being respectful to people. Not looking down on people. Not giving in to the feelings of the nafs, to arrogance and pride; glory, fame, arrogance, egotism, pride, grandeur, worldly desire — if a person is carried away by such things, then this has nothing to do with the Sharia ruling, and he has wronged his own nafs. Apart from these, if people treat people well, they attain Allah's mercy. Now another question comes here. Let's see what they say here.

Well, (?) says the sound is fixed.

Assalamu alaikum.

In Surah Ar-Rahman, verse 70, the women of Paradise — that Allah Almighty will beautify their appearance, you say. Will there be something like this for men too? it says.

You will beautify their appearance, it says. I didn't say such a thing. The person understood it that way. I said this: That's how they misunderstand what I say. If you say Allah will beautify the women's appearance, all forms come from Allah Almighty anyway. Will He beautify His own form?

What you call ugly, what you don't like, someone else likes. So it isn't ugly. Since forms come from the forms of our Lord's Being, people you cannot (?) as ugly. Yes. We said this: at 18, young as if 18, they will be in such forms, and since they are not in a body, they will be attractive, very beautiful, they will look very beautiful. A person has an appearance with a body; pay attention to this: a person has an appearance with a body; after the soul leaves the body, when you look at the dead, there is a withdrawal, a (?) state. So if the soul gives this body this beauty, then the soul — in the hereafter, your beauty with this soul alone imagine.

A light, a radiance, yes.

They misunderstand our words. Most of all I had a student — he'd misunderstand a lot; he has passed away. "You said it like this, Hodja," he'd say. "Tell me, what did I say?" I'd say. He'd say the complete opposite. That's how he understands. Because these are esoteric words. Esoteric. What we say are words the scholars speak, apart from outward people, behind closed doors. Yes. Even someone called an ordinary outward scholar can't easily accept it. (?) a time. (?) a knowledge. Yes.

Wait, let's see now. Let's read this again.

Let's come to Surah Ar-Rahman, verse 70. Verse 70. Ar-Rahman, at 500 48 (?)? 517, 527 Surah Al-Fath Surah Al-Fath, Surah Qaf Yes

Al-Qamar Surah Ar-Rahman, verse 70. 70, 70, 70, 70, let's see where. 70: in them, houri, good- natured, fair-faced women, it says. Look: there are good-natured, fair-faced women.

"Houris", it says — and yet it doesn't call the houris good- natured. Look, listen. Listen.

In them are good-natured, fair-faced — in them good-natured, fair- faced women, it says. It doesn't say good-natured houris. In them are good-natured, fair-faced women. Because — why good-natured? Will there be no ill-tempered women at all? There won't. Why? Tell me, why? Because when putting them into Paradise, Allah Almighty will do a new installation. Everyone will be content. You see?

We will remove the rancour from people's hearts, He says. What does this mean? He will do a new installation. Like when you install a program on a computer. And those bad traits will be removed from people. And people will be brothers there, it says. Brothers. How beautiful. Verses. Good-natured. There's no ugliness any more. Fair-faced. Because there's no body any more.

Only the soul. But the scholars put people into Paradise and Hell with the body. Yet in the verses Allah very subtly says that we will not enter a body again — He says it with verses. Where does He say it? When you come into My presence with a driver, look: when the souls are paired, the soul and the body facing each other, the body bearing witness against the soul, the soul saying to the body, why do you speak against me; Allah who makes me speak speaks, it says; and after the testimony ends, the body saying to the soul: you are returned to the One who first created. All of it is verses. Everything I say is verses.

And its dying there a second time. We give you life twice and death twice, He says. So that people would not put people into Paradise and Hell with bodies, Allah Almighty, saying the wet and the dry are in the Quran, so that people wouldn't fall into errors: you will taste no death but the first death, He says. So no more body. Soul, nafs and life are one. In Paradise and Hell you are like this forever, He says. How else should He say it? How else? They put people into Paradise and Hell with bodies. And at the gate of Paradise they make a pool. "You have come here pure," they say. They wash them there and then let them in.

And these people act as sheikhs. And they tell their students this, these scoundrels. I call them scoundrels now. Yes. And Allah Almighty — my calling them scoundrels is lighter than what Allah says in the verse. Because Allah Almighty (?) a certain station (?). That is, a person who shows himself at that station without having reached it, in Hell (?), it says. Let him prepare his place in the fire. Allah says it. Well, if I say scoundrels, I'm still saying (?).

Well, you tell us, Hodja. How is it "pure", then?

Ask me like this. Let me explain to you. Let me explain from the verse. Pure: after our account is settled at the Great Court, when our good deeds are more than our sins and Allah Almighty sends us to Paradise, the angels there: you have come here pure. That is, there's no dirt on you. (?) No burden of sin. That's what you say; prove it to me. Let me prove it. When you go to the Baytullah, it says, when you go on Hajj, when you circle the Baytullah seven times in tawaf, seven times sa'y, when you do one tawaf, seven sa'y, when you do one tawaf, when you do sa'y between Safa and Marwa seven times, when you pray two rak'ahs at Maqam Ibrahim, you are as pure as if newly born from your mother, it says.

I'm not the one saying it; the verse says it. Look, you are as pure as if newly born from your mother, it says. Well now, this purity there — did we become pure by being washed? Blessed people! Our Lord cleansing us of sins — that's how we became pure. He took away our blackened records and threw them out, and opened a (?) spotless white record for us.

And then you come along:

without reaching a certain station, "I'm a sheikh" — a sorry excuse for a sheikh, unaware of the verses, full of superstition from mistranslated verses,

people who exploit consciences with the feelings of the nafs —

when they tell people this, those disciples, what do they know? They came to him as a teacher, they cling to it, that's what they believe.

I don't easily see a sheikh in this world.

Nor do I know a sheikh.

A sheikh makes himself known.

He makes himself known by his knowledge. By what he says. Yes.

So what is beauty, then? Beauty is in the soul. Good-natured, beautiful in themselves, it says, the women. Men too are beautiful like that. Since they don't enter a body, they too are beautiful like that. Yes.

We read this here. A guest says: Hodja, it's understood, Hodja, may Allah be pleased with you. (?) Hodja, assalamu alaikum. Hodja, for a long time (?) to ask you: I wonder, teleportation, teleportation

Hodja, the message went wrong just now. On the 18th of July I wrote a question, but I think it was missed. Could you please look back? July 18. May Allah be pleased with you. Let's look, let's look. Going back: July 19, is there July 18? What would July 18 be? Would it be 18-7? Yes, Hodja. There's 22-7. Pardon?

22-7, there's 18-7. Hodja, assalamu alaikum. Hodja, it's long been on my mind to ask you: will mankind ever discover teleportation? Is there such a thing? Does it resemble tayy-ı mekan? May Allah be pleased with you, it says. Now, teleportation — no one in this world will find it.

Teleportation is people, according to their own mental capacity, some events broadening according to their own fantasy world.

Now, the Prophet (peace be upon him) ascended in the Mi'raj; in one night he passed the seven layers of heaven, and when he returned his bed was still warm. Time came about within time. And going there, he first mounted the Buraq. We can't know what the Buraq is. Then he mounted the Rafraf. We can't know what that is either. Nor can we know their speeds, how fast they are. When we launch a rocket from here to the moon, the rocket, in 24 hours, by the rocket's clock, falls 4 hours behind. That is, compared to the world's course, you have to add four more hours. Those four hours are shortened by the speed.

Twenty-four hours drop to twenty hours for it. So however fast it goes, there it's reset to zero by the speed. For example, the jinn — min mâricin min nâr — are frequencies He created from a pure flame. They go round the world in three or four steps. In three or four steps. So the jinn's lifespans are short, but because they are very fast they live long.

They gain time within time. So — but, well, since people go so fast, can this happen? For example, the throne of Bilqis, in the blink of an eye, a scholar of the People of the Book bringing it. What is this? The state of tayy-ı mekan. There is: in an instant you find yourself elsewhere, the folding of places. By Allah Almighty's power — these worlds are all a program anyway — in an instant, before the word in my mouth is even formed, just like on a computer, when you copy one place to another, copying in the same way. Copying. But it's not possible for people to discover this.

Yes.

But people make devices out of their imagination. They run those devices with computers. They run them with computers. Yes. Right? What? They talk about crossing between dimensions. What is he saying? Crossings between dimensions, he says. Yes. Well, in a computer environment such a thing won't happen, I mean. I mean, they do it on the computer. But for people to cross into it is (?). For example, he comes to a place, (?), goes to a place. From where does he go? Look now. First, the human body cannot bear that speed. Why? Because of friction in the air at speed, the body burns after a while. That's one.

It can't bear that speed; the body falls apart anyway. The body falls apart from the pressure. When you jump into the sea from forty metres, it hits the body like rock. It's like rock; a person is torn apart. Think of him going at that speed, vanishing from sight, breaking the (?) barrier and going — when planes break the sound barrier, there's an explosion, an air explosion. So a device is certainly needed. That device — Allah Almighty, since people would (?) teleportation like this, to the Prophet the Buraq, and after that the Rafraf, sends. What kind of device might these be? The Buraq comes as far as Sidrat al-Muntaha.

Together with — with Gabriel the Trustworthy. One more step is asked; I would burn, he says. What kind of device is the one that will pass beyond there after that? He goes with it. Yes. So people, based on these, want to make things for themselves — their fantasy worlds. Let them keep at it. And their efforts — they produce films. While searching for some things, people find some truths. For example, the thing Edison invented, the telephone — Edison discovered electricity, didn't he? Like how he discovered electricity. Talking on the phone — someone also invented the telephone. Graham Bell. What? Graham Bell.

Graham Bell. Yes, he invented the telephone. He was going to find electricity and found the telephone. He was going to find light and found the telephone. Like that. People keep working at it. They discover many things. They invent devices. Yes. Some say they saw it in a dream, Hodja. I'm far away, so I don't understand. He says some see it in their dreams. Teleportation? No. The light bulb. That wire inside the bulb. Edison, who discovers electricity. The bulb. It's said he saw it in a dream, he says. Now, he can see it in a dream when its time comes. And he can invent without seeing it in a dream.

Because some people see many things in their dreams. Allah Almighty shows it if the time has come. For example, a man invented a sewing machine but just couldn't sew with it. Just couldn't sew. He was fed up. (?) in his dream he is among (?). They held out spears at him. He sees the spear tips have holes. He wakes up: you've found it. By God, you've found it, he says. He makes holes in the needle tips. He sews — when he puts the thread there, it starts sewing. So it can be seen in a dream too. It happens, in a dream it happens. It can also be one's own work. For example, the Selimiye in Edirne, right? The Selimiye Mosque.

Mimar Sinan. That's not work a mind could do. These are all things seen. Things seen. If you ask, Hodja, how do you know — many things Allah Almighty shows you, and how to do it, He also tells you. You know this through knowledge. Through knowledge. Otherwise, finding those degrees, and inside, the smoke given off by the candlelight collecting in one place and becoming ink there. That yes. That (?) is written on the door anyway. This is a work a mind (?) find. It says this was made by seeing the worlds beyond. They removed that writing later. There was such writing there. Yes. What does it say here? One of them.

Now we're going down, right?

Hodja, a hodja called (?) appeared on a TV programme. I happened to see it by chance. He says: the state building mosques with the money it took from people in taxes, with the state's money, is not right. We've explained these. These are in the past. Let's come here now. Are there other questions?

No. No other questions. And the time is up. (?). Stay in Allah's care. Lillahi Teâlâ el-Fatiha.

Yes.