Talk of 2 September 2023

Here there are questions too.

Someone has written something.

Yes. We can begin our lesson.

First, there is a question here. Let's start with the question. After the question we'll continue.

"As-salamu alaykum, sir," it says. Is it right for us to use words like "hoş geldin" (welcome) and "hoş bulduk" (we find you well)? Sir, also, sometimes when people do something, as a reward, like a punishment, words like "you deserved it", "we deserved it" are used. Is it right for us to use these words? Could you explain, sir? "May Allah be pleased with you," it says. Now, "hoş geldin, hoş bulduk" — these are words people say by their own reckoning: when one arrives somewhere, one says "welcome", the other "we find you well". That is, "we find you well too." Whereas he may have a thousand and one troubles.

That's how it is. To his face he says you are so. Whereas in Islam, when you go somewhere, you say "as-salamu alaykum". How beautiful. You say, may Allah's mercy be upon you. And he says "wa alaykum as-salam", may it be upon all of us. How beautiful, see, we have prayed for each other. Then the person says to you, "Please, go ahead." Please. Yes. In our religion, this is how Muslims meet one another.

"Welcome", "we find you well" — these are invented words. For example, in our religion, "may your morning be light," one says. "May your morning be good." "Good morning," one says. How beautiful. He is wishing you blessed mornings. Now, "günaydın" (lit. "the day is bright"). What difference does it make whether you say it or not? It's bright anyway. The day has already dawned. "Günaydın." What is this? What does it mean? Nothing. As long as they don't say Allah's words. It's just like this anyway. Yes. Yes.

Sir, also, sometimes after doing something, as reward or like punishment, words like "you deserved it", "we deserved it" are used. Is it right for us to use these words? Could you explain? Now, a person who sits somewhere waiting for the pear to ripen and drop into his mouth — you cannot reward such a person. What will you do? He will do something. He will do some work. And you will like it. You'll say, well done. You did a great job. If I'd had someone else do this, I couldn't have had it done for this much money. Here you are, take this from me, a tip, a reward. He says that. This is right. He deserved it. He worked and earned it by the sweat of his labour.

Shall I tell you a hadith about this? There is a hadith. Pay the worker his due before the sweat of his brow touches the ground, it says. How beautiful. So, see, pay him his due. He has worked and laboured; you will pay him his due, yes. these deserved it — deserved it means he worked and then received. Allah Almighty says anyway: build up your world. If he has built it up, he has carried out Allah's command, and the body given to him, in His way or in the way of his sustenance, he has spent, and earned the amount he will get from the other. Right. That's so, yes. (?) Misafir says.

This one is a bit long; let's read it and see what it says. Probably explaining a problem. As-salamu alaykum, Hodja. Last year a relative of ours said he wanted to open a business, and that he was thinking of making me a ten percent partner. I said okay. After opening it, he did the calculations and set an amount for my partnership. I paid that amount. But officially, I have no document whatsoever about the partnership. Because I trusted him, I hadn't signed a contract either. When starting, he also made me other promises.

He also said that if I worked here he would pay my insurance for a year. Then this relative of ours, over a matter unrelated to the work, stopped speaking to me. He withheld one month's salary, saying he would pay my insurance from that salary, and so he seized a month's salary of mine. Now he is apparently telling my relatives he will remove me from the partnership, and, below the (?) value of the business, he sets an amount off the top of his head, like "I'll pay this, if it suits you" — apparently he makes such statements. To raise the money he'll pay me, he is apparently using me as a pretext to ask another relative for the money he had lent him.

I don't have any contract in hand. In such a situation, what should I do and how should I act?

You are at fault. According to the religion of Islam, you are at fault. Where is your fault? We'll tell you from the verse. When you do business, take a trustworthy party (yed-i emin) as witness, it says. A witness. You have gone outside this verse. In our religion: don't entrust one of your eyes to the other.

Don't be dependent on the unworthy. In everything you do, take a trustworthy party as witness. Today the trustworthy party is the notaries. You haven't done these things. The man still had a conscience, it seems. He could have denied all of it. Now he is giving you some amount. There is only one thing for you to do. If you press this man too hard, he won't give you even this money. What will you say? "I have a right with you, but if you are taking on this right of mine, give whatever you want." You'll say that; whatever you get from this is profit, otherwise you can't get any of it.

May Allah's peace be upon you. Yes.

Now about some people's mindless, ignorant (?) complaint, some information I will give you.

What does it say? "For the preservation of Ahl as-Sunnah, we are filing a complaint against Halis Aydemir with CİMER," this person says. What does he say? "For the preservation of Ahl as-Sunnah, we are filing a complaint against Halis Aydemir with CİMER." You — the words Halis Aydemir has spoken, you are not a person with the capacity to grasp them.

That's one. Halis Aydemir has spoken the essence of the religion, but that superstitious head of yours hasn't understood this essence of the religion. Now I'll open this up to you. I'll open this up. And so such people, supposedly, will keep up the preservation of Ahl as-Sunnah, so they say. Who are they? Those who have no control over themselves, who don't know what state they are in, who know nothing of the religion of Islam, who think they are sheikhs and deem themselves worthy of that rank, who judge the religion of Islam by their own reasoning, wretched people.

What have they said? This Halis Aydemir Bey — now we're reading; look what it says here, let us tell you. It came to my phone; I'm reading it from my phone. And also, since the place where he is falls above the Diyanet, it says, it comes under Tayyip Erdoğan's authority, apparently. So we will follow such a course. Let us urgently call this line and voice our complaint with the following facts, it says. What is the complaint? One: the statement that hadiths are not proof in the religion.

This wretched person, this wretched person who supposedly acts as a sheikh, sees this as a crime. According to what? According to the preservation of Ahl as-Sunnah. Yet he doesn't know that Ahl as-Sunnah, with such words, is not defended.

Because among the hadiths there are many fabricated hadiths. A hadith can't be fabricated, but people made things up, calling them hadith, and attributed them to the Prophet (peace be upon him). In Medina al-Munawwara a Jew was teaching: "To three thousand hadiths I have added three thousand," he says. "If there is a (?), let him sift them out," he says. And I said, that (?) is me, I will sift them out. Among seven thousand three hundred hadiths in the sahih collections, the fabricated hadiths I sifted out. What does fabricated hadith mean? Words the Prophet did not say, which, to corrupt the religion, are attributed to the Prophet. Then what is a hadith?

A hadith is the counterpart of verses. A hadith, too, is the counterpart of verses. Because this wretched person is unaware of these, without realising what Mr. Halis Aydemir means, he supposedly defends Ahl as-Sunnah.

Now look what it says here: hadiths cannot be proof in the religion. If a fabricated hadith, claimed to be spoken by the Prophet, has been palmed off on you, can such a hadith be proof in this religion?

Hadiths are proof in the religion if they correspond to verses. Yes. Because on what basis do we say this? Hadiths are proof in the religion. We say it based on the verse "He does not speak idly." It is the counterpart of the verse. Words falsely passed off as hadith that have no counterpart in a verse cannot be proof in the religion. Mr. Halis Aydemir is explaining this to you. Look what he actually says. "The statement that hadiths cannot be proof in the religion," it says. Hadiths. He doesn't mean every hadith.

He says hadiths cannot be proof in the religion. I say it too.

There are words wrongly and clumsily attributed to the Prophet. They call it hadith. Well, come and make this a proof in the religion. These cannot be proof. What does it say in the second? His saying that Sufis hand over their wives to their sheikhs for (?). On what basis does this man say this? There were the Aczmendis. Karasakallı. Young people don't really know this. This was 20 years, 25 years ago — 25, 30 years ago, wasn't it? 30 years ago, with masks and such, staffs in their hands. Saying they had dealings with the states. From the state. To them — at that time the state was Demirel, I think.

He wouldn't really object. And these were people who did it professionally. That is, to make the tariqas and such look bad to people, they pin Fadime on him. A woman named Fadime. They play this up. "This is what sheikhs are like," they say. And supposedly they jail the man, (?). Oh, those days. And this man talks about sheikhs like that. Show me a sheikh in Turkey. I won't say ninety-nine percent. Nine hundred ninety-nine out of a thousand — all of them exploit people's conscience. A man called a sheikh must rise to nafs al-mutmainna and attain the manifestations. He will attain one of three states.

In nafs al-mutmainna he will attain one of three states. What are the three states? One is the majdhub. He has seen the beauty of Allah Almighty. He walks about bare, summer and winter. That is, chest bare. Heat and cold don't affect him. The second becomes mute, mute. That is, he keeps his silence. The third is a guide. That is, for inviting people to Allah. To him they say, have you become a prophet? Come on, prophethood has ended. Heirs of the prophets.

Who are you to understand these things? Who are you to complain about these? If you had that much knowledge of this religion, you'd filter these well and agree with the man, Halis Aydemir. And remove the falsehoods in the religion. If you are defending Ahl as-Sunnah, you should have warned not the one who speaks the truth, but those who have turned their backs on the truth. People are stark naked, everything's on fire, and you say nothing. Isn't this betrayal of Ahl as-Sunnah? Why don't you tell them?

By your own reasoning, without understanding what the one who speaks the truth means, you'll complain to CİMER, of all things. Just look at you. Have you risen so high that you'd report a man to CİMER?

Look what it says in the third. The person: "About the descent of Jesus (peace be upon him) there are sahih hadiths and indications from the verse, but still I'm not certain on this matter," he says. This is right too.

Is there a clear event? Is there a clear hadith? No. It is reported that the Mahdi will come and Jesus will help him. It is also reported that Jesus is still alive, and indeed he too will taste death. But where? In this world? Or will he die in the hereafter and be raised again? Because, it says, when the earth becomes another earth, and the heavens other heavens. When the world is brought forth completely flat, We will water you with a water, it says. On the sixth level there is a water called the sea of secrets. When it waters a cell in the human body that does not die, human bodies will come out of the earth like grass growing.

Who knows that Jesus won't die there and be raised again (?).

Ah. Now there's this verse. According to this verse we say this. Do you even know of this verse, that you talk and would report this man to CİMER? What is that verse? Every soul shall taste death; your return is to Me, it says. So where are the souls? When it says every soul, all created human beings will come to the world. All created human beings will come to the world. And in this world they will taste death and return to Allah. Now, Jesus came to the world, but he was raised to the first level. Will he perhaps die there without coming to the world again? Or, according to this verse, will he come to the world again, taste death in the world and return back? That is, his soul will return.

Now there is a hesitation here. The man doesn't deny this. If you ask what I think, my thought is this — that is, a strong probability. Jesus will again meet with the Mahdi. He will become of the Mahdi's community. Because at the last moment the Christian religion will disappear, the Prophet (?). Those who follow Jesus (peace be upon him), since Jesus is a Muslim, they too will turn to Islam. And then they will rule for 40 years.

The strong probabilities are like this. That's what I think, and that's what I believe. The man believes differently. Well now you — Jesus, the Mahdi — the man doesn't deny them. He says he's not fully sure. Look. He says he's not fully sure.

"About the descent of Jesus (peace be upon him) there are sahih hadiths and indications from the verse," "but," he says. "There are indications from the verse, but still I'm not certain on this," he says. That is, there's no clear event, he says. I'm not certain either, he says. But I believe, he says. Look. It exists, but I'm not certain, he says. What does this mean? I'm doubtful, he says. Doubtful. This man isn't denying anything. Who are you to deny this? Aydemir, Salih Aydemir, Halis Aydemir — you rise up and go to CİMER with a complaint. Are you even in a position to take up this man's words?

Look, I'm telling you this with verses. Your mind won't grasp these verses I'm explaining either. He says it once more. He says, "even if it is a verse" — he says — in the third we covered Jesus. In the fourth he says: among sahih hadiths too there are useless hadiths, he says. Look what he says. Among sahih hadiths too there are useless hadiths. That is, I accept hadiths, he says. Look: sahih hadiths. But among them, he says, there are useless hadiths. This is needling you. Needling. How much knowledge do you have, I wonder, he says. He's needling you. He's weighing you up. He doesn't deny the hadiths.

Pay attention. Among the sahih hadiths, he says. See how well he puts it. Among the sahih hadiths. Sir, there are useless hadiths. What does this mean? That is, there are superstitious hadiths. And I say: superstitious hadith — what the Prophet didn't write, what people made up and called hadith — that I call superstitious hadith. That is, we don't attribute this to the Prophet. The man says just that. There are useless hadiths, he says. That is, among the sahih hadiths. I believe in sahih hadiths, but among them there are fabricated hadiths too, he says. There are non-sahih hadiths too. The man has knowledge; that's why he says this.

If you had knowledge, you'd understand this. And then you wouldn't try to report the one who speaks the truth to CİMER. And you'd learn a lesson from what this man says, take a little lesson from it, and learn.

Here we come. "Even if it's a verse," he says, "I reject it." His saying it can be rejected by reason. It can be rejected by reason. Even if it's a verse, I reject it. I too reject it, even if it's a verse. You'll say, are you a disbeliever too? You can't understand this meaning. Look, in the Quran there are verses rendered wrongly, wrongly rendered. They have ascribed qualities to Allah Almighty. They have done away with Allah Almighty's justice. Verses in which deficient qualities are in any way ascribed to Allah, I reject. What does it say? For example, let me tell you one. Surah Al-A'raf, verse 179.

"We created many of mankind and jinn for hell." Can Allah be like this, I said. They've rendered it as a verse; I reject that verse. And what do I say? Allah doesn't speak like that. Hell was created for many of mankind and jinn. Ah, now it has become a verse. Can you understand what this man says? That they inserted made-up words into the verse and ascribed qualities to Allah Almighty — don't you know that? We have written a translation. In it there are more than 500, nearly 600 wrongly rendered verses. And now we have written their correct versions. What does this mean? What Allah did not say, which they ascribed to Allah as a verse, we deny. The man says this too.

Do you have that much knowledge? You're going to report what this man has said to CİMER. And heedless.

He has declared himself a sheikh — who is this? — declared himself a sheikh, "I'm a sheikh," taken on students, and, to people, (?) the one who speaks the truth he has set out to report. Now, I wonder, was it Halis Aydemir who defended Islam, Ahl as-Sunnah, or ignorant people like you who, to instil superstitions outside Islam in people, have Halis Aydemir reported to CİMER? Betrayed Ahl as-Sunnah. Now (?). Who, I wonder, betrayed this Ahl as-Sunnah?

Who are you? You'd defend Ahl as-Sunnah. First know the verses. Then get to know the hadiths. Which verse do they correspond to? Know the hadiths. Then start talking. You know nothing of hadith, nothing of verses; who are you? Supposedly defending Ahl as-Sunnah; he doesn't know that Ahl as-Sunnah he is betraying. Are you remote-controlled from outside, or do you serve dark ambitions? Upon the one who speaks the truth people who scatter falsehood — you will hurl every kind of insult at them. Either he comes to his senses, or he goes quite silent. But know this: the truth has come and falsehood has vanished.

Yes. In this case, if you have questions, you can ask.

Is there another question here, let's see? No. Which verse were we on? Surah An-Nahl 108. Surah An-Nahl 108. Let's see whether Surah An-Nahl 108 comes up. It should come. Yes, Surah An-Nahl 108 has come up. Yes. Look, correcting the wrongly rendered verses — what does it mean? Even if it's a verse, if it goes against my reason — and my reason — the religion doesn't run on my reason. But if your reason has trained you with Allah's knowledge, and with that knowledge has given you wisdom — such that you will be the person corresponding to the verse. What is that verse? To whomever We have given knowledge, We have given wisdom, it says.

He'll know the knowledge corresponding to the verse, and with that wisdom know what the verse meant. With this reason, if you have rendered the verse's meaning in a way that blames Allah, that verse is not a verse; it is a human fabrication.

Yes. Look now, what does it say here? This verse — they've written it as a verse here. Go on, now ascribe this to Allah, look. "Those are the ones whose hearts, ears and eyes Allah has sealed. And they are the heedless ones themselves," it says. Either Allah (?) His creations, or you don't know the knowledge of it. As far as you're concerned, this is fine. What will you say? Bluntly: Allah blinded their eyes, stopped up their ears, sealed their hearts. For them there is a great punishment, you'll say. And then you'll call this a sahih hadith, you'll call it a verse. (?)

Is this a verse? Did Allah discriminate among His servants? Did Allah set apart the servants He loves, and set those He doesn't love to the other side? That's what they say anyway: Allah will put whom He wills in paradise and whom He wills in hell. If you accept the verses you've stated with this mentality like this, then this man who has done scholarly work — on what grounds do you smear him? Why do you, without thinking, slander the person who tells you the truth? Look what it says. Let me read this again. This is wrong from the start anyway. From the start the verse was rendered wrongly. I'd be ashamed to ascribe this to Allah.

I don't accept this as a verse. The man says that too. Reason, he says — reason may not accept it, he says. Why? Because Allah is being blamed here. Allah doesn't say such a thing. Now I'll tell you the correct version of this too. Its correct version is the verse. What does it say? People have worked hard to corrupt the religion. "Those are the ones whose hearts, ears and eyes Allah has sealed." It always ascribes it to Allah Almighty. "And they are the heedless ones themselves." Now we say: Those are the ones who caused their ears, eyes and hearts to be sealed by Allah. Why? When Allah Almighty said "I am your Lord," the one who denied Allah, though no other god appeared besides Him, still waiting for the Lord of his imagination — that person. Did Allah seal his heart, or because he denied Allah, did he have Allah seal his heart? If a person who can't understand these renders a verse, I will not call this verse Allah's verse either, because I would be slandering Allah.

But if I say it this way, it is a verse. Because in the address Elestü bi-Rabbiküm we made a covenant with Allah Almighty. He wrote everyone's wish and desire for them as their destiny. Allah Almighty did not interfere with anyone's wish. He gave everyone their wish and desire in full. In that case, if He wrote my wish and desire as my destiny, did Allah seal me, or did I have myself sealed? If I rebelled against this state's laws, and they caught me and brought me before the judge, and the judge sent me to prison — did the judge send me, or did I, because of the crime I committed, go to prison?

If such uncomprehending people render Allah this way and slander Allah, can you call this a verse? The man meant to say this anyway. That's what he says anyway.

Who are you to understand a verse? And who are you? You set out to complain about this. Not him — you're complaining about your own superstition to yourself.

Yes. Give up that superstition. Otherwise you'll take a lot of beating from the great ones. From the great ones and from your Lord you'll get many slaps.

The correct version: those are the ones who had their ears, eyes and hearts sealed by Allah. And they are the disbelievers themselves. Because there is no other god besides Allah. Those who wait for the Lord of their imagination who still hasn't appeared, in the realm of Lahut, to the address Elestü bi- Rabbiküm, still by their own reason waiting for a Lord who created them — these people (?) have denied their Lord. Therefore Allah Almighty has called them lying disbelievers. All disbelievers are liars. All of them. Because from the start a liar; from the start he denied Allah.

The wrongly rendered part in this verse is this: "The ones whose hearts, ears and eyes Allah has sealed." The correct version is: those are the ones who had their ears, eyes and hearts sealed by Allah.

Yes.

Our Lord does not, by His own will, have anyone's hearts, ears and eyes sealed. He does not seal them. These are the ones who, when they made the covenant with our Lord, did not recognise our Lord and rebelled. Those who do the opposite of what our Lord said are the ones who had Allah seal their hearts, ears and eyes, we have said. Because we keep explaining at length. Some gaps we complete with some short words like this. You need to read these footnotes continually. Here Gül Misafir says again: Hodja, my aunt passed away recently. Before she died, she told my mother: there is a bag of Yasin books over there. If anything happens to me, distribute them, she said.

A bag of Yasin books. Yes. Then she died. My mother told her children of this bequest. The children said, let's distribute them all. Since I'm not sure whether the children distributed them or not, is there a burden on me, it wonders. Is there a burden on my mother in this case? Blessed talks. Now, if your aunt — your aunt passed away? Before she died, to my mother before dying, she said there is a bag over there. Your mother told you too, told her children. And the children may distribute these or not. As for your part: if you distributed them, you've fulfilled the bequest. If you don't do what falls to you — Allah Almighty says, fulfil the bequests of the dead in full.

So you distribute them too and be free of responsibility. If they didn't distribute them, you distribute them. If your siblings say, I don't want to distribute them, leave them, they're a keepsake, then as much as falls to them, see — however many siblings you are — take what falls to you, and distribute it yourself. Yes. Surah An-Nahl, we have come to verse 121. "Of Allah's favours, grateful" — these verses I don't accept, we'll tell you their correct versions. Because the words that ascribe guilt to Allah, which have been inserted into it, since they change the meaning, are not accepted. You read the Quran; while reading the Quran, a letter you read wrongly, if the meaning doesn't change, is accepted; if the meaning changes, that verse, because you read it wrongly, is not accepted.

There you go — and you're reading the Quran, no less. When we finish the Quran, how do we pray? Ya Rabbel Alemin, if I read wrongly, accept it in full; if we fell short, accept it in full, so we pray.

(?) In that narrow little — in that tiny mind of yours, who is Ahl as-Sunnah, who are you? You'll defend Ahl as-Sunnah, and on the one defending Ahl as-Sunnah, falsehood upon the truth you'll cast. Who are you?

"Of Allah's favours he was grateful. Because Allah had chosen him and guided him to the right path." Look, Allah does not choose anyone. If Allah chose, He would be discriminating among His servants. If Allah chooses, do you know what He chooses?

When you help, start first with those closest to you. And if Allah chooses, He chooses from those nearest, the ones He loves. Allah makes no distinction among any of His servants. In Allah's sight all servants are on the same level. But whichever servant is close to Allah, among His servants he is close to Allah too. If Allah is going to give a task, He gives it to the one closest to Him.

Here, when it says He chose, it means Allah discriminated among His servants. Has this become a verse now? But that narrow head knows it like this. Allah chooses His servants, he says. And he accepts it this way.

Now, he doesn't have this knowledge, but he might ask a question like this. He doesn't have this knowledge, but he has no (?) to ask that question either. There's no point in it either. If Allah hasn't chosen, always from the Prophet's lineage imams come. So, aren't these chosen ones? I swear by Allah, they are not chosen. Well, who are they? Although these are the Prophet's lineage, when they made the covenant with Allah Almighty in the address Elestü bi-Rabbiküm, since they are of the Prophet's lineage, of that seed — we say seed, ancestral seed, don't we, some of our goods are valuable — (?) among them, among the servants, the ones who most embrace Allah with love and affection, by degrees — Allah Almighty knows these among people, makes them imams. "He chose those close to Him" — that's not it. And they'll be imams — when Abraham (peace be upon him) prayed, "make my descendants imams," He says this: "I don't make imams of those who betray" — that is, He accepts his descendants.

And He gives the good news that strong, Allah-obedient people will come from his descendants.

Do you know anything of these sciences?

They read any old books, they mix things up. And when they're cornered, they say there's this hadith in that book, this verse. Yes.

We read the verse again. This verse has been rendered wrongly anyway. "He was grateful for Allah's favours. Because Allah had chosen him and guided him to the right, the right path."

We read the correct version. "He was grateful for Allah's favours, because he was an eminent person and on Allah's right path." An eminent person. Now, by people's own reasoning — when the people of the Children of Israel were (?) in the desert of Tih, "let him send us a commander so we can get out of here," when they said this, Allah Almighty sends David — Talut.

(?) While there are such wealthy people among us, how can Talut be our commander? Still relying on money. The servant who is nearest to Allah, closest to Allah — that his kashf is open, that Allah Almighty is behind him, that by inspiration to his heart or by a verse He'll guide him — wretched people who don't know this.

Is there anything stronger than this? Allah is behind him. Behind you is what Allah created. The material things Allah created protect you. If Allah is behind a person, does that protect more?

Wretched people who cannot grasp these.

The wrongly rendered part in this verse is this: "Because Allah had chosen him and guided him to the right path." Its correct version: "because he was an eminent person and on Allah's right path." Allah Almighty sent people into the world. So that they make themselves witnesses over themselves of what kind of person they are; in this case, since people will be called to account for what they themselves did, Allah Almighty neither guides a person to the right path nor chooses. People are called to account for what they did. Because they can't understand this part either. Let me open it up a little.

In the address Elestü bi-Rabbiküm, with Allah Almighty, in Surah Al-A'raf verse 172, when Allah Almighty made a covenant with people, people's wishes and desires, their aims, He gave to them in full. He didn't interfere with them at all. The only interference was like this: When a person went towards denial: look, this is how it is. Or when a person wished for a little: look, here there is this. He helped him. The person insisted. He gave him his own wish. So what do we say? He gave the person what he wished, in full. Why? We don't say "He gave the person what he wished"; we use "in full" here. Neither more nor less.

If He gave more, the person would say: You gave more than I wished, I got spoiled. If He gave less, he'd say: if You had given me too, I (?) worship You like this. He gave in full. No one will be able to complain about Allah Almighty. In the verse before this one, our Lord says: verse 120. "Abraham was truly a leader turned to the truth, obedient to Allah," it says. So in Abraham's time there was no one closer to Allah Almighty; Allah Almighty describes him like this anyway. He is Hanif, it says. Hanif. What does Hanif mean? Someone who never associated partners with Allah, never committed shirk.

I can put it this way.

Or rather, I'll say it: I am Hanif too. Since my childhood, my covenant (?). I never associated partners with Allah, never ascribed partners. But I used words like this: Why didn't I become a prophet? I was a child. Four or five years old, this. I used to say, I'd have been a prophet. I was a child; I didn't know, of course. Just think. From childhood I believed in no one other than the One Allah. Yes.

In the verse before these, our Lord says this: 120. Verse. "Abraham was truly one turned to the Truth, obedient to Allah, a leader. He was not of those who associate partners with Allah." According to this verse, Abraham (peace be upon him) is a prophet near to the Truth by his own faith and will. It is not that Allah, by His own will, chose Abraham (peace be upon him). Moreover, our Lord, with the prophets He first created from the spirit of the Prophet (peace be upon him), made a covenant. In Surah Al Imran, verse 81, our Lord says this: "When Allah said to the prophets: After I have given you the Book and wisdom, when there comes to you a prophet confirming what is with you, you shall surely help him.

Do you affirm this? Do you take on this covenant of Mine? When He said so, they answered, 'We affirm.' Thereupon Allah said, 'Then bear witness. And I am among those who bear witness with you.'" So our Lord does not choose anyone. The correct version of the verse: because he was an eminent person and on Allah's right path. Until the Day of Judgement, who will come as a prophet? Who will be an imam? Who will be the Qutb al-Azam? Who is among the awliya of Allah? Who (?)? Who is in which state of the nafs? Who is a disbeliever? He knows all of them. There isn't a single living being to come until the Day of Judgement whose doings We don't know, He says.

Now, since Allah Almighty is free from deficient qualities, so that no one can call Allah Almighty to account, pay attention here: since Allah Almighty in human form (?) appeared to man in the realm of Lahut, so that he would not say, "I saw You as like myself and couldn't believe in You; had You sent me to an unseen realm, I'd have worshipped You" — for this, these realms were created. Surah Ta-Ha, verse 134, proves this too.

How much more shall we open it up for you?

People who don't know these — truth, right, falsehood and reality, from distinguishing them (?). They take falsehood for truth and truth for falsehood, and thus cast slanders on those who speak the truth, and what a head they have — calling it Ahl as-Sunnah, what state they've brought Ahl as-Sunnah to — if you are defending Ahl as-Sunnah, talk about these nakednesses. Talk about this (?), talk about Allah Almighty's verse. Cover your heads, put your headscarves over your adornments, your figures — dress so as not to show them. Cover yourselves down to your wrists, down to your shin bones — at least say this. A person unable even to say this, on the one who speaks the truth, tries to cast falsehood.

Yes. We've come to Surah Al-Isra, verse 5. What does it say, what does it say here, look. We keep saying it, and we'll say it here too: "even if it's a verse, I reject it," he says; I reject it too. And "verse," he says — look what he says after that, but "his saying it can be rejected by reason," it says. By reason it can be rejected. What is "by reason"? Reason doesn't let guilt be ascribed to Allah; it rejects. But if he couldn't understand and guilt to Allah he ascribed, accepted it — deeds depend on intention; again there is a ranking, look, again a ranking there is. But if he knows the truth, fully adheres to the truth and explains it, his reward is far greater.

"Now when the time of the first of these came, We sent against you Our strong, mighty servants. They went through the houses searching for you. This was a promise fulfilled," it says. Whereas: when the time of the first of these came, Our strong, mighty servants came against you. Allah Almighty doesn't say "We brought." Of course, everyone will live their own destiny; the events that will happen by that destiny Allah Almighty has programmed. Now He's telling that program. The time came, and Our strong, mighty servants came upon you, He says. When He says "We brought," one would say, what do You want from me?

A single word.

Yes. Here: "We sent Our servants" (?), "Our servants came" (?). "They went through the houses searching for you. In return for your insolence, this was a promise to be fulfilled." The wrongly rendered part in this verse is this: "We sent against you Our strong, mighty servants." Its correct version: "Our strong, mighty servants came against you." Because if every person will live their own covenant, Allah does not send anyone against anyone. If He were to send, He would not send from among humans. From whom does He send? To spread His religion, at the battle of Badr, the angels waiting as ready soldiers (?) He sends.

People, because Surah Al-A'raf, verse 172, they cannot understand, because of this verse the error they make. Allah Almighty made a covenant with people at Kalu Bela, and everyone's wish and desire He wrote for them as destiny. According to people's states, He programmed the worlds. According to this program, our Lord informs us, before things happen, part by part, of what will happen. This is to prove Allah's divinity, His greatness, that the worlds until the Day of Judgement He has programmed. This isn't enough either. His wali — what? He shows some of what's to come. His wali performs wonders.

He says it will be like this. These happen. (?), he says.

What is this? Allah Almighty, to His servants whom He has raised, who devote themselves to Allah's path, who reform their nafs, to please them, some news from the future He gives. In this case, when those times come, that Allah Almighty, until the Day of Judgement, programmed the worlds, and that every thing will appear when its hour and minute comes. Because He programmed the worlds accordingly. Yes.

According to people's states He programmed the worlds. According to this program of His, our Lord informs us, before things happen, part by part of what will happen. Accordingly, we have written that in the previous verse our Lord says this. Let's see what He said.

"In the Book We told the Children of Israel: you, on earth, to the degree of insolence seized by arrogance, will twice cause corruption."

It says. On what basis does our Lord say this? Because He programmed the worlds according to the covenant people gave our Lord, He informs us of what will happen until the Day of Judgement. So our Lord in His verse: there isn't a single living being to come until the Day of Judgement whose doings We don't know. So, since our Lord informs us of what will happen through His verses, and since our Lord's verses confirm one another, the places in the wrongly rendered verse are seen as superstition. What is it? A superstitious verse — can you ascribe it to Allah as a verse? It is not a verse. The man said this.

He denied it by reason. It isn't, he says. Why? Because my Allah doesn't speak like this, he says.

They've rendered these wrongly, he says. And when he sees the correct one here — the correct one is this. I believe in this verse, the man says.

So, rendering it as our Lord saying "We sent against you Our strong, mighty servants" is a wrong rendering of the verse. The correct one is "Our strong, mighty servants came against you." As we explained above, whatever each person by his own will wished from our Lord, since our Lord wrote people's destinies for them and programmed the worlds, it is not our Lord sending people against people; He informs us of what people will do by their own wishes and desires. At what time will they do (?)? How many times will these rebel? What happened the first time? That's past. He informs us. The second is yet to come.

That's why they're building shelters underground. (?) they'll save their lives. Take shelter wherever you like. In the verse Allah Almighty says this: The Jews have the right to live only under the rule of Muslim states, it says. This is the verse. However much of a state you found, that is the counterpart of this hadith: one of the signs of the Last Day is the Children of Israel founding a state. Well, there you go.

However far underground you go, even to the deepest layer of the earth, "We will find you there" — according to that verse, don't hide at all; from what will befall you, if you believe in Allah, repent, become Muslim, so that from this situation you're saved.

Yes. But if you gave your destiny that way, no one can bring you to the right path.

But there is enjoining the good. There is still time. Life is a treasure. Neither with your money, nor your wealth, nor your world, nor your children and family can it be compared. Your life is a treasure. If you want, it throws you into the heart of the fire; if you want, it puts you in the highest places of paradise. How? Through the words you have given within your life. So use your life well. If you use it for good, you become a friend of Allah and win paradise in the hereafter. If you turn your back on Allah as an enemy and follow your own carnal desires, if you follow the path of a cursed people, you (?) hell.

Let's read verse 4 of Surah Al-Isra again for you. Here, let's read verse 4 of Surah Al-Isra.

Yes?

I can't even see things there, I can't even see the numbers.

Surah Al-Isra, verse 4. "In the Book We told the Children of Israel: you, on earth, to the degree of insolence seized by disbelief, will twice cause corruption," it says. He describes the first; for the second there's time, it hasn't come yet; events will befall them. In their own affairs they've already (?) begun. Yes, if you go this way, far more calamities will befall you. We, for man, his own level to find — those people, it says, bring themselves, where they are, to the highest position.

They increase their disbelief. In the highest position they increase their disbelief. And they say Allah brought them there so they'd increase it. No. That person, so that he can find the level of his disbelief, comes to the highest position there. Because there he'll plunder, devour the rights of helpless orphans, have some people killed, do things Allah doesn't want, and commit the greatest sin, using the (?) that position gives. But that position doesn't give him that (?) to do so. They attach that position to themselves in that way. Making themselves untouchable (?), they do every kind of filth, and there he finds his level.

Netanyahu is one of those too.

Look, (?).

Yes. Because the man doesn't sit idle. What is this? He kills and shoots innocent people to gain ground there. In fact he's shooting himself; he doesn't know it.

He's preparing people hostile to himself. Enemies. Just as strong, mighty people came the first time, they'll come the second time. Let me tell you this.

Even if the Israeli army has the most perfect weapon in the world, against that strong, mighty state it will be ruined without using that weapon.

Even if I don't see it, those who live long enough will see this. It won't be able to use its weapon.

Yes. You know those missiles — now it fires them, but now there's no war; they're not coming, it isn't the strong, mighty one. Like when we do tests, it fires like that now. And he declares himself king of the world. He's the master of people, strikes whom he wants, does what he wants. But when the time comes, against that state, without using that weapon, he'll be ruined.

None of what I've said has failed to come true.

These will happen too. On what basis do you say this? I say it because I saw it. I saw it. Fortified — fortresses, missiles, all the weapons stand there just as they are. They can't use the fortresses. They can't use them. They'll be struck.

Yes.

If only they were in the right, if only they'd hear what we say and find the truth.

Here there's one more question.

As-salamu alaykum, dear Hodja. Normally, a person who has never seen the sheikh's face — his deep love for his sheikh, his affection — even with so many students, can the sheikh feel this? Can he be (?) in his disciple's troubles too? I ask for your prayers. May Allah be pleased with you. Now, there's no need at all to see each other face to face.

Now I'll give you an example. With examples you'll understand better. Have you seen the Prophet? Do you know his hadiths? You believe, don't you? And how do you love him? Through his hadiths. Because the counterparts of the verses enlighten us. If you too introduce yourself to your sheikh with a phone call, your sheikh will never forget you.

He'll love you from the heart. You'll become his child too.

We end our lesson here. We're stopping at verse 9 of Surah Al-Isra. Stay well. Be entrusted to Allah. Lillahi Teâlâ el-Fatiha.

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