Talk of 30 September 2023

Yes.

We have questions here, I suppose.

They say we left off at Surah Al-Isra 30. Surah Al-Isra. This will be further down, let's see.

Surah Al-Kahf, verse 7. Al-Kahf Surah, verse 7. Verse 7 has come here.

If we put this here like this, now here a guest is asking a question.

Now one of them says. How is the traveller's prayer performed? Something further up. Because of the evening prayer in Istanbul, our lesson will be at 3 o'clock. Is there anything further up? We left off at Al-Isra (?). Let me try to get to know you. Okay. We start from here.

How is the traveller's prayer performed? I kiss your blessed hands, he says. Sit down. The traveller's prayer is a prayer performed while travelling. As the name says: seferi, that is, traveller. From where one is, from where one's home is, 90 kilometres away, being a traveller begins. Being a traveller.

Allah Almighty grants 2 rak'ahs of the 4-rak'ah obligatory prayer to the person. You pray the obligatory ones as two rak'ahs.

Even if you pray only the obligatory ones, two rak'ahs each, praying the obligatory ones, it is fine even if you don't pray the sunnahs. But because we are Ahl as-Sunnah wal-Jama'ah, we pray the sunnah. Two rak'ahs: the four-rak'ah prayers we pray as two rak'ahs. If we say, I'm fine, I'll pray four rak'ahs, then with what our Lord has granted us, as if we didn't need it, a situation like 'I'll pray four rak'ahs' arises. And this offends our Lord. He doesn't want it; you will pray the two rak'ahs. Only the evening one you pray in full; you pray the evening prayer as three rak'ahs. Because it is three rak'ahs, you complete it.

That is its first case. Now we come to its second case. Is there a second case of travel? There is. What is it? I went 80 kilometres, 90 kilometres from here. 90 kilometres. Being a traveller has begun, but to my house, whose key is in my pocket, 70 kilometres remain. This time I am not a traveller with respect to my house there. I'm a resident there. Because I'd have to leave there by 90 kilometres as well, so that on this side I'd be a traveller. And for me to be a traveller on this side, since it's 20 short of 90 kilometres, it comes to 70 kilometres. There's no traveller status here either. That is, between my two houses, on this journey I cannot pray the traveller's prayer.

I pray the full prayer. I mean, 90 and 90 makes 180, right; over 180 kilometres must be the house you go to, then traveller status will begin at one of them. Or, coming this way, it will begin at this one. At one of them traveller status will begin. Let's say I've gone 90 kilometres past here, and 91 kilometres remain to the other side. Traveller status begins. When I've come ninety-one kilometres from that side, when I enter within ninety kilometres here, traveller status ends here. And there's this too. Yes.

That is how the traveller's prayer is performed.

Another one says: Peace be upon you, Hodja, my nephew is 18 years old; his mother and father pressure him a lot to pray. And they apparently think he is praying. Once, when his mother looked in from the door of the room, he'd say I'm praying, sit in the room, and come out saying I prayed. In this state he both doesn't pray. Secondly when I saw it, this part got lost. In this state he both doesn't pray and also lies. How should one act in such a situation? His mother and father's, father's... may Allah be pleased, I kiss your blessed places, he says. And also: how should his mother and father act?

First promise your children something, he says. Promise something. If, he says, with that promise, he says, it didn't work, first give him advice too. If he doesn't accept advice, make a promise of something, he says. If you made a promise and he didn't do that either, in a way that hurts him slightly, he says, beat him, that is, (?). If he still doesn't do it, you cannot change a person's destiny. In this case, whenever you find the chance, you will tell your child the truth. Because everyone has a destiny they gave to Allah Almighty. No one can change that destiny. Yes. But what does 'whenever you find the chance' mean?

When you find a good side of the child, when he is gentle with you like this, you speak of Paradise, you speak of Hell, you tell him that we will (?) Allah's punishment, you tell him that worldly life is temporary. In this way you try to persuade your child. Since you cannot change your own destiny, your child's destiny too you won't be able to change. Now let me give you an example from myself. Once we went to a course. At that course I'm in the mountains of Manisa. On a mountain in Manisa I saw a fine piece of oak wood, but, you know, the wood really says 'take me'. A lathe couldn't work it like that.

A lathe. And if you hit a rock with it, it would shatter the rock, such a strong piece of wood. I took it; at that time I was in Istanbul, I came home; I have a son, I had put him in a Quran course, and he was running away from the Quran course. One day, when the teacher said he didn't come again today either, I said to the boy: Son, do you see this wood, I said, look. Do you see this wood, I said. You and I, I said, are like flesh and nail, I said. If I pulled out my nail, would it hurt, I said. It hurts. But the pain Allah gives me, for not doing my duty toward you, is many times greater; I cannot bear the pain Allah would give me, I said.

I will beat you with this stick, I said. It will hurt me, look, because I beat you, but I will beat you with this stick, I said.

He went a little. Now he manages a bit, but only just. Then (?). I did my duty. Let him do his duty too, like that.

Yes. Another question has come here.

The same person asks again. Peace be upon you, dear Hodja. A university teacher of ours explained to me two verses about the situation of the youths in Surah Al-Kahf. Masha'Allah. In the explanation of one verse it is said the youths stayed 309 years, while in another verse there is the explanation that their situation is hidden only with Allah. There seems to be a contradiction between the two verses' explanations. Can the translation and the tafsir of the Quran differ from each other? If there's an unintended mistake in my question, forgive me, he says. You're right, I'm tired. Now, Allah Almighty does not say they stayed 309 years.

Like that, I mean, asleep.

Then what does He say? Some say they stayed 309 years. And some say they stayed 307 years.

And some say they lay 300 years. Allah knows best which of these is right, He says. Allah knows the truth of how long they lay, He says. Their number.

In this case, when verses are misunderstood, such problems arise.

A definite time is not in question. A definite time of how long they lay is not in question. That Allah Almighty said 309, and the others said 307, 300, and Allah confirmed what He said, that they lay 309 years – that is in no verse. What does the verse correctly say? Some say they lay 309, some 307, some 300 years. I mean, meanwhile some say their number is 7, some say 6. Sir, the truth of their number, He says, Allah knows, He says. so a duty falls to us, it arises: what is this duty? No reasoning is carried out on these; if Allah knows their truth, it is not possible for people to know. yes, its commentary (?) in which verse... did my phone stay downstairs?

Let's look here. it was written in the thing anyway to the bookshelf let's come; it's in the bookshelf that. Verse twenty-five, Hodja. Which? Verse twenty-five. One minute.

Surah Al-Kahf is in the Quran. Surah Al-Kahf.

Surah Al-Kahf.

Surah Al-Kahf. Yes?

This spot. Three, four, five. Maryam, (?) Kahf Surah, verse 1 4-5 17 21 25 They in their cave lay 300 years and in addition stayed 9 years, it says. Now: they lay 300 years and in addition stayed 9 years, it says. That is, it states 309 here. Now it got mixed up.

Surah 18-2-3 26 26. in the verse: Say, Allah knows best how long they stayed, it says. Now here, in this verse, the contradiction with the verse before it exists. Contradiction. Can you understand the contradiction here? I mean, there is a contradiction in the verse's interpretation. There is no contradiction in the verse.

Who will tell this contradiction? Look, I'm reading it again. They stayed in their cave three hundred years and in addition nine years. Allah says this like that.

And here: Say, Allah knows best how long they stayed.

The hidden knowledge of the heavens and the earth belongs to Him. Where's the contradiction here?

Now Allah – you couldn't find it. Allah (?) His own word here. That's how they interpret it, God forbid. The interpretation of verse twenty-five is not like that. We said there are many contradictions in the Quran in the interpretation. They have turned the Quran into superstitions. Allah Almighty here, here a comes to that side, mixes this place up.

Now: they stayed in their cave 300 years and in addition 900 years, it says. Whereas people, it says, said these 300 years they stayed. And some: they stayed 309 years. This is its meaning.

Here now: they stayed in their cave 300 years, they said. And in addition they put 900 years more on top. (?) There: some said 300 years, some 309 years, some 307 years, it says. What does it say now? Say, Allah knows best how long they stayed. Allah does not say what is said here. People themselves say it. They stayed 300 years. And some 309, that is, they added 9 more. They stayed 309 years. Based on what do they say this?

These people were commanders of the king of that time.

They said there is no god but Allah. And the man doesn't believe in Allah. He throws them in prison and they escape from prison. These young men. They take their dog with them too. Some say their number is six, some say seven. Seven. Thereupon Allah Almighty wakes them after they have lain for a certain time. Among themselves they say: let one go and, without revealing himself, bring us food. When one of them went down to the city, the money in his hand was that of the king of 300 years before. So they estimate the time according to this. Some say 300 years, that king; some 309 years, some 307 years.

Allah Almighty says this – what people say. But here they say that Allah says this. Now is the contradiction between them understood? Because the contradiction between them – look, the verse after it is yellow. What does it say? Say, Allah knows better how long they stayed. The hidden knowledge of the heavens and the earth belongs to Him. His seeing and hearing are astonishing. They, those in the heavens and on earth, have no ruler besides Him. He makes no one a partner in His rulings, it says. So the knowledge of this is with Allah; no one knows. The verse has been interpreted wrongly. They interpret the verse wrongly.

Just as in Surah Maryam, where they make people fall into Hell, you know – today we read that verse, I think. They interpreted the verse wrongly. Sir, when people fall into Hell, for some saints they made a fire that doesn't burn. Sir, they invented caves (?) for when the prophets pass. They got confused, I mean. Whereas it is written there that when people are resurrected there is no Sirat bridge, and that everyone will gather around Hell. Yes. That is the situation. Knowing this, we move on. Someone has sent something.

Hodja, when doing a khatm, in our starting from the end and going toward the beginning, is there any harm? Who put the surahs in the Quran in order? Are they ordered according to their revelation? According to what was the order made, he asks.

When drinking water, the jug first, the water of the jug into the glass – when pouring into the glass, while it has a spout, do you pour from behind, through holes in its bottom ? Everything has its proper manner. Its manner. Now, the Quran was not arranged according to the order of revelation. Because during revelation it also came down part by part.

When collecting it, a team gathered. the team, the Rightly Guided Caliphs of that time, among themselves made a decision. A decision. That's what they say.

According to this decision they ordered the verses. They ordered the surahs. They say it this way.

if you ask me, if you say, Hodja, what do you think,

my thought is this:

With Us there is a Book that is preserved in the Preserved Tablet. According to the verse that says nothing is afterwards added to it or taken from it, however the order of the Quran is in the Preserved Tablet, the arrangement of the Quran in the world is the same. Allah Almighty says to the Beloved of the Majestic, (?) Muhammad (peace be upon him), the Prophet, in the Quran: That the Quran would be sent down to you, you were hoping, weren't you, He says; so he saw the Quran there too; according to this verse the Prophet also arranged the Quran in order; according to this verse, what does it say: the Quran, that this Quran would be given to you you did not expect.

So however the Quran is in the world, in the Preserved Tablet that is how it is written. Do you know how the Quran is written in the Preserved Tablet? Think of castle walls. Castle walls. Just as Allah Almighty and Moses, on Mount Sinai, sir, if he received the Ten Commandments, if the Ten Commandments were written on stones with lightning, in the Preserved Tablet too, by the pure hands of the angels, on those walls these were written. I saw each letter qaf this big. Huge.

A thousand years here is one day there. Written by the pure and clean hands of the angels.

So it is not people's speculation; people don't know much about the spiritual.

In the spiritual, a person closes his eyes; in a person there are four eyes. No one can deny this. Whoever denies it goes to kufr.

Allah Almighty created us in the world of spirits, in the world of lahut. Spirit, nafs and soul are one; the bodies are separate. From us, there, in the address Elest-ü bi-rabbiküm, when I said I am your Lord, when I said 'mine', our Lord met with us there. Every human saw his Lord. Where? Not in the body, in the world of spirits. And when He created the body, our body is our car. Our spirit drives our body. We see ourselves outwardly, but there is a spirit that governs it.

Wherever it drives the body, the body goes there. Doesn't the verse also say: when you come into My presence with a driver, We will silence your mouths, bind your feet and make your hands speak. When it bears witness, the spirit says to the body: why are you testifying against me? I'm stretching this a bit, you know, so it's understood well. I'm explaining the spiritual. And the body says: the One who makes me speak is Allah. When the testimony ends, you are returned to the One who first created. There it tastes death a second time. We bring you to life twice and cause you to die twice, He says.

I'm not saying this. Allah is saying it. A verse. Thereupon, right after, Allah Almighty says: other than the first death, you will taste no pain of death, He says. Well, if we taste no pain of death other than the first death, how do those fallacies put a person into the body a third time and send him to Paradise and Hell? See, people of the spiritual see the meanings of the verses and as much as our Lord shows them. Paradise, Hell, the world, the outer world and the inner world he sees before him, he sees. These were made with that seeing; they came into this order. Neither Ahmet's fallacy nor Mehmet's interpreting by his own mind. Over time, in order to degenerate the religion, men gathered, you see, he made a decision, he did this, that one did that, they say.

It's not so. It is explicit by the verse: that it says you did not expect this Quran to be given to you, and We will reveal to you, you will never forget – that it says this,

that he saw the Holy Quran there and arranged it accordingly.

Yes. That's why everything has a head, a beginning. You do everything from its head and its beginning. Now, if you read the Quran from its end and come toward the beginning, would you, before finishing the Quran, make the khatm dua? Do it like that. If you start from the end and go to the beginning, then make its dua before finishing too.

Since you're starting at the end, start this one from the very end too. These are fallacies. But you're asking, ask, and we answer this way. If you have other evidence: you are mistaken, Hodja. (?) There is no quarrelling in religion. There is no quarrelling in religion. Finally: leküm dînüküm veliye dîn. I say what I see and what I know. People have taken on (?) superstitions. With their own judgment, with prejudice, they cannot part from superstitions.

As someone said to me: you always say I, I, he says. And I say: I don't say I, I. I explain Allah's verses in keeping with Allah's glory, without ascribing attributes to Him, he says. I explain Allah. If I ascribe attributes to Allah, then you tell me the truth. I'll come to your truth. Yes.

Here Elhamdülillah, elhamdülillah (?) nor do we have a cold, but old age you see, the weather is starting to change a bit too, achoo achoo this too we've told our child look what is going There is information about who put the Quran's surahs in order, because teams (?) gathered and among themselves the Quran: this came to such and such a surah, this came like that, this came after that, this was completed like this – with their knowledge; at that time they all memorized it verse by verse, surah by surah; that they put it in order that way they say; in fact it is entirely inward look, let me also say this, so you don't say he didn't tell knowledge is of two kinds: one outward knowledge and the other inward knowledge, but the literalists say there is no knowledge but the outward now if there is no other knowledge besides the outward then I'll show you myself I have no teacher in this world; none of the words I speak is outward; all the words I speak are the counterparts of verses well, who raised me? Yes Allah Almighty, see Allah is the First, the Last, the Outward and the Inward. That is, He is the Owner of the essential worlds.

The people whom they raised as unlettered, starting from Uwais al-Qarani until the Day of Judgment, by the same path, the same door, Allah Himself personally raises them as heirs of the prophets for people, and in an era in which no prophet will come again He raises those He raises so that they remove the falsehoods that entered the religion. Because Allah does not hold anyone accountable for what He did not make known. So if a person is ruled by falsehood, and the word Allah did not say, people claim Allah said so – those who slander Allah – and they too are raised this way, saying 'we knew you like this, these said it so', and if Allah, to turn things back to the truth, did not raise people and explain the truth to people, this religion until the Day of Judgment would degenerate. That's why Allah says in His verse: Did they think they would put out Allah's light with the blowing of their mouths?

Allah will continue His light until the Day of Judgment. With what? Every two hundred years He sends a kutbu'l-aktab. He removes the falsehoods that entered the religion, verses wrongly interpreted like this, words spoken so as to ascribe attributes to Allah. Like what? The 309 they mentioned a moment ago.

As it says in Surah Al-Kahf, verse 25: 309 years they stayed, it says. They stayed 300 years, plus 9 years. What does Allah say in the other verse? The truth of this, He says – Allah knows best. So Allah didn't say this. Who said it? People said it. And they attributed it to Allah. And they interpreted the verse this way. It's been interpreted wrongly. Yes, otherwise Allah does not contradict Himself in His word. Allah is free from all deficient attributes. How can you, understanding Allah Almighty's verses this way, say it like this: Allah 309 years, you (?); there's a contradiction with the verse below.

Why don't you take that into account? You see, all people, I mean people who have studied in this way, are first of all in contradiction with themselves. To (?) this contradiction, claiming they have knowledge, they in this way steer people. Yes.

We come to our lesson.

No other questions, I suppose. Okay.

We left off at the seventh verse of Surah Al-Kahf. We are pointing out the wrongly interpreted part here. 'So that We may test which of the people will do better deeds, We made every thing on earth a special adornment for the world', it says. What's wrong here?

Its saying 'so that We may test which of the people will do better deeds'. Allah Almighty has no need to test anyone. Allah tests no one. Because what does He say in His verse? There is not a single living being to come until the Day of Judgment whose doings We don't know. In Surah Ta-Ha, verse 134, if they said – them, that is, the deniers, had We destroyed them with a punishment, they would have spoken thus, it says. 'Us, had prophets and books been sent to us, into this vile disgrace we would not have fallen' – had you not said that, it says, I would not have sent you to the world. Here there is Allah's (?), His attribute of being Allah.

What is this attribute of Allah being Allah? No one will be able to question Him. Well, what is the questioning here? When He created us as spirits in the world of lahut, before us, our Lord Himself we saw. And when our Lord said to us, I created you, since we saw Him in human form, they could not believe. Though the Prophet (peace be upon him) beside Him said: our Lord is this, the One who created us is this, they split there into three groups. Three groups. Those of the right, those of the left and the class of the near ones. Because people don't know these places: Allah tested, Allah chose, Allah put whom He willed into Paradise, whom He willed into Hell, Allah hopefully will forgive you – with such made-up words they ascribe attributes to Allah.

and we, the words that would detract from Allah Almighty in this way, openly strike out as wrong yes, whereas we're now reading you the correct one: so that people, within their own desires and wishes, what kind of people they are, to themselves may prove, everything on earth, the world, a special adornment We made. Look how beautiful. Come on now, according to the covenant you gave Me, will you incline to the world? Or, knowing that the world is a passing place, and Allah Almighty as Creator, will you worship Him and give thanks for what He gave? Now you will prove yourself here, it says. The wrongly interpreted part here is this: So that We may test which of the people will do better deeds.

The correct one is: so that people, within their own desires and wishes, may prove to themselves what kind of people they are. Allah Almighty has no need to test people. To test means: a person, having no idea about someone, in order to understand what kind of person he is, with certain words or with the things he has done tests him. He will test him.

Yes, this is page 231. Let's bring it like this.

Our Lord has no need to test people in this way. Even these worlds He created and what He created within these worlds He has no need to test. Because our Lord says in His verse: We create what We create firmly. His saying this, and moreover programming these worlds, the events that will happen until the Day of Judgment His programming. His being aware of every atom of these worlds. Our Lord's greatness, as far as the mind can hold, is His creating with a knowledge proper to His essence. It is a knowledge He created according to the mind of His essence. Our mind is not sufficient for what He created.

If our mind were sufficient, we would be creators too.

For this reason no one, by saying things about our Lord like 'He tested this', putting our Lord in a state unaware of the future, can ascribe attributes to Him. And in Surah Al-A'raf, verse 173, He says this: Our Lord – or: before, our fathers associated partners with Allah. And we were a generation coming after them. We followed their trail. So that you would not say 'Will You destroy us because of those who did falsehood?', We did it like this, it says. With what did He do it? We made a covenant with you and wrote your desire and wish for you as your aim. Your scenario – in the world of spirits, in the address Elest-ü bi-rabbiküm, when We made a covenant with you, your scenario was written there.

According to that scenario We engraved characters into you. When your time came, We sent you to that land. In that land, with the actual deeds you did by your own desires and wishes you earn reward and sin; in what you have done with your own hands, to prove what kind of person you are, you We sent for the world (?). Otherwise We know what you will do, it says. You, yourselves to yourselves, so that you take yourselves as witness to yourselves, to those around you and to Me, He says, I sent you.

So in this case, to make people witnesses of themselves to themselves and for them to be witnesses to themselves, our Lord sent people to this world. The correct verse: so that people, within their own desires and wishes, may prove to themselves what kind of people they are, We sent them to the world. Here, for the manifestation of our Lord's attribute of being Allah, He sent people to the world this way. Because no one will be able to question our Lord. When a person sees the return for what he did, he will have no more questions, and once he understands what kind of person he is, he will be sent to the places he deserves.

Surah Al-Kahf, verse 12, the wrongly interpreted part I'm reading. 'Then, so that We may see which of the two groups, the Companions of the Cave and their opponents, would better calculate the time they stayed, We woke them.' Now look in the verse a moment ago the thing – what does the 25th verse say? they stayed in their cave three hundred years and in addition nine years, it says.

Is that so?

Tafsir. Tafsir 26.

215.

It changed. Yes. What does it say now? They stayed in their cave three hundred years and in addition nine years , it says. Who says this? Allah says it. That's how they put it. Whereas Allah doesn't say it. What does the verse below say? We'll read it now.

Hüseyin did this very badly. It's all getting lost in our hands, along with the effort.

Yes.

Say, Allah knows best how long they stayed. so Allah didn't say this; their 300 years, they added 9 more, 300-900 years, Allah didn't say it; say, Allah knows better how long they stayed; well now what does it say here, look: then say – I'm reading the wrong one again even though it's wrong: then say, then of the two groups, the Companions of the Cave and their opponents, so that We may see which would better calculate the time they stayed, We woke them.

Allah doesn't state their count. Which would calculate better, it says. Now it supports the twenty-sixth verse here. What does it say? Allah knows best how long they stayed, it says. So they are speculating. Allah Almighty says of this speculation: they could not know. That is, I know better how long they stayed. So the twenty-fifth verse was interpreted wrongly and attributed to Allah. Allah doesn't say they stayed three hundred nine years. Now people will know the verses very well. Well, Hodja, why did you mark it wrong now? Not all of the verses here are wrong. There's a mistake in one place; we mark that place.

What is it? 'So that We may see which would better calculate the time they stayed, We woke them', it says. Now here too, 'so that We may see' – so that We may see which will calculate better. As if Allah didn't know how long they lay. They will calculate. And Allah Almighty will decide according to them. 'Then, so that they may see which of the two groups, the Companions of the Cave and their opponents, would better calculate the time they stayed, so that they themselves may see, We woke them.' So that they themselves see. That is, Allah Almighty: you could not know. I know the truth of it. How long they stayed. So you speculated.

Look. We both interpret the verse and for the wrong verse, to people whose minds work, the contradiction between the verses we show. And in this verse we show that it supports the verse in which He says the truth. Yes. Who wrote this? People with doctorates who master Arabic grammar wrote it.

So outward knowledge, grasping the meaning of these verses, cannot fully open up what the verse corresponds to. They slander Allah. Well, can you interpret it fully? God forbid. Then you too (?) wrongly; I don't speak wrongly. Well, okay, you say you can't interpret it. And you also say: God forbid, I don't speak wrongly. What's the reason for this? Explain. Allah Almighty, in the first meaning, speaks so that every person understands. He doesn't speak in a way that ascribes attributes to Allah. We perhaps interpret Allah's verse in the first meaning in a way that cannot ascribe attributes to Allah.

It has a second meaning, a fifth meaning, a fifteenth meaning, a seventieth meaning. The fifty-ninth meaning is incomplete and flawed relative to the sixtieth. The seventieth – the sixty-ninth meaning too is incomplete and flawed relative to the seventieth. But each meaning, in its own place, explains Allah's justice, explains Allah. One station higher – the one above knows it. So here verses don't contradict verses, and, Allah said this here, said that there, which is right – it doesn't throw people's minds into contradiction. But, as we say, look, the verses support each other. The wrongly interpreted verse sticks out at once.

Is that so? It sticks out.

So perhaps I speak in the second meaning, perhaps in the fifth meaning. But the person above me perhaps, in another meaning, a more beautiful meaning, would say it. But what's the essence of the matter? The essence: only Allah knows their number. Look, it says so already. 'Then, of the two groups, the Companions of the Cave and their opponents, so that We may see which would better calculate the time they stayed, We woke them.' That is, they know, and which will calculate better? Whereas, when it says only Allah knows their count, the verse is in a verse that will support His verses. So the correct one: which, of the Companions of the Cave and their opponents, would the time they stayed better calculate – so that they see.

Not 'so that We see', but so that they themselves see.

We woke them. They are calculating. Based on what? Based on the medal. But Allah Himself knows the true number, it says. That is, they calculated wrongly, it says.

How beautiful the verse the guest mentioned above is we're explaining the 309 years here. It opens up nicely, doesn't it? Very nicely.

The wrongly interpreted part here is this: 'Of the Companions of the Cave and their opponents, so that We may see which would better calculate the time they stayed, We woke them.' The correct one: of the Companions of the Cave and their opponents, which would the time they stayed better calculate, so that they see – that they themselves see which of them calculated more correctly, so that they see, them We woke; when it says this, Allah Almighty says: I know the truth of these, He says. He says they were speculating. Yes.

Before programming these worlds, our Lord made a covenant with people. He wrote their desires and wishes for them as destiny. There's not a single living being to come until the Day of Judgment whose doings We don't know – according to that verse. Moreover, according to the verse in which He says 'We know the secrets of your hearts', according to the wrongly interpreted part of the verse, our Lord has no need of people: 'which would better calculate the time they stayed' – not 'so that We see' – 'so that We see' 'We woke them' – there's no need for them to say it, it says. 'So that We see, We woke them' – there's no need for them to say it.

In all this world, those who create (?), day by day, hour and minute by minute, our Lord who knows what the created will do, of everything the most, most of the thing, the most beautiful, the most of the thing, sees and knows best. In this case, the correct meaning of the verse is this: 'So that they may see which, of the Companions of the Cave and their opponents, would better calculate the time they stayed, We woke them.'

We've come to verse 17 of Surah Al-Kahf. Now this is also a wrongly interpreted part. 'My Messenger, had you been there, you saw the sun, you would have seen the sun: when it rose, it inclined to the right of their caves, and when it set it would, on the left side, without touching them, pass. Thus, undisturbed by the sunlight, they slept in a corner of the cave.' Now here, a crier's to the people call comes to my mind.

The (?) adhan.

when the time of the tahajjud prayer comes, O people, is there no one who prays the tahajjud prayer, he calls out. When imsak begins: O people, is there no one who prays the morning prayer? When the sun rises: O idle ones, get up now, he says. When the sun rises over a person, there's a heaviness in him, a headache, let me say, a weakness; he throws it off over time.

See, our ancestors, that is, those living Islam, Muslims, our elders in the past, at the morning prayer, all together in prayer gather as a congregation in the mosque.

Allah Almighty: after the prayer they disperse on the earth to seek their provision, He says. After the prayer they don't go home. They open their shops. Here two (?) arise. One, the Shafi'is performing their prayer with the start of imsak; the Hanafis, when the sun is about to rise, performing their prayer and right after it, with sunrise, (?) leaving the prayer and going to their work. Both are right. Why right? Because where the Shafi'is live there is great heat. The coolness of the heat – when the heat begins, after the sun rises – they do their shopping at night anyway and sleep during the day.

In the day they withdraw to the cool and sleep. So as not to be disturbed, they go from the sun into the shade. That's why Islam is so beautiful. You'll pray your prayer, do your worship of Allah, disperse on the earth and seek your provision. Ah, and if you sleep, in a dark room where the sun won't disturb you, won't hit you, you'll lie. Pay attention. When you sleep in a dark room, you get up healthier. Yes. Now: had you been there, you would have seen the sun: when it rose, from their caves it inclined to the right, and when it set, to the left side. It would pass without touching them. Thus, undisturbed by sunlight, they slept in a corner of the cave.

This is among Allah's signs. Correct. There's nothing here. Whomever Allah guides, he has reached the truth. This part is a story. Allah guides no one.

Everyone seeks Allah's guidance. Allah wants: let me guide everyone. Let me guide everyone. But to the person who turns his back, 'you must come, I will guide you' He doesn't say. If a person seeks Allah's guidance, he prays his prayer, keeps his fast, gives his zakat, has friends, doesn't lie, doesn't cheat anyone, continues his worship, at night prays his tahajjud, helps people as much as he can. He seeks means on earth to earn Allah's pleasure. To such a one guidance comes. Otherwise Allah doesn't give guidance to whomever He wants.

Come on, let Him give guidance to the unbelievers too. Isn't he His servant? Well, so many friends of Allah, all the saints, say: the unbelievers – do this, do that to them. Muslim blood is being shed. Do this to them, do that, they say. People pray. Why does nothing happen to them? Why doesn't He do it? The people He sent to the world – never again does He interfere with them. There's only one matter He interferes in: when someone is about to step outside his destiny, He sets a trap for him and puts him into his destiny. That's all.

So the verses have been interpreted wrongly; accordingly people's minds have fallen into contradiction, and according to their minds they ascribed attributes to Allah. and whom He deprives of guidance, you will not find a friend to guide him rightly, it now says who are those deprived of guidance? the unbelievers; among the unbelievers, is there none who reaches guidance then? look what it says now: and whom He deprives of guidance, and whom He deprives of guidance – the unbelievers are all deprived of guidance. That is, they have not entered Islam. Everyone who enters Islam is within guidance.

Among them there are also those who find Islam.

Well, does Allah Almighty say: you were an unbeliever, you cannot enter guidance? But here it says it. What does it say? And whom He deprives of guidance – He doesn't take him at all. Can there be a God like this? Can you ascribe attributes to Allah with such a verse?

They wrote these down as verses too. And people read them. That's how it's written. They are unbelievers, it says. No guidance either. Likewise the one who knows can't use his mind. Above them there is guidance too. There are those who reach guidance too. Among them are also those who know the truth but cannot bring themselves out. Now, let's say that one has reached guidance. But aren't there those who went to church, drank alcohol, committed adultery, and later sought the truth and became Muslim? There are. Reaching guidance. These people, in everything they have done ascribing attributes to Allah, keep going, confirming their mistakes again and again.

Now we read the correct one. 'My Messenger, had you been there, you would have seen the sun. When it rose, take refuge, eh, take ref- cave, what does it say: it inclined to the right of their caves. And when it set, it would pass from the left side without touching them. Thus, undisturbed by sunlight, they slept in a corner of the cave.' Up to here it's correct anyway. 'This is among Allah's signs. Whoever asks Allah for guidance, he has reached the truth. And whoever does not ask for guidance, you will not find a friend to turn him to the right path for him.' If he turns his back. If he turns his back on guidance.

If he turns his back on Allah.

Here, too, after explaining the wrongly interpreted part, we say, as we always say, since in the Holy Quran our Lord's willing over people comes up so much, of the footnote we wrote for Surah Al-A'raf, verse 172 we put part of it here. A part. For full details, the footnote of Surah Al-A'raf, verse 172 you can read. In this verse, too, that our Lord has no willing over people, that every soul made a covenant with our Lord, and that people's desires and wishes were written for them as destiny and that this will never change, and so in this case our Lord has no willing over people, we wrote. In broad detail, in Surah Al-A'raf, verse 172 it is explained.

There: why were we created? Where were we created? Why did He make a covenant with people? And though He knew what we are, why did He send us to the world? There, there you can get information. I've said. What time is it? Let's see, let's see. Is there time? It's twenty-eight past. We started the lesson at eight past, ten past anyway. We've come to verse twenty-four of Surah Al-Kahf. Wrongly, on page two hundred thirty-three, twenty- fourth page, I mean verse. After that we skipped twenty-five, twenty-six, twenty-seven. We've come to verse twenty-eight. Although wrongly interpreted here, some verses we skipped.

Because we said this in the (?) too. In the Quran there are many wrongly interpreted ones. We only wrote the obvious ones, I said. Obvious. Look, here too the word 'it is hoped that' is wrong. Allah doesn't use the word 'it is hoped that'. That is, we wrote the roots of the obvious verses. Once these roots are added, the matter is set right anyway.

These are still to be noted down. These wrongly interpreted ones will be noted. This first edition – we write it below, you know; in fact even before making the edition, but it must be printed that way. The Diyanet will read it. We'll do the second edition correcting these. You know, it says first edition, second edition, third edition in the Quran. People, for instance, say that Allah, with the Throne, invaded the Throne. And we said: Allah – I mean, did the Throne oppose Allah, what did the people do, that Allah invaded it? He did istiva. Istiva, that is, He also withdrew from the Throne. That is, the Throne too is within a place.

It covers all places. The point where place and time end, and where the Throne's place and time begin – the Throne's last part. When the Prophet went to the farthest corner of the Throne, when there was no more room, He says to the Prophet: O Muhammad, take your step. There is no room, O Lord of the worlds, where shall I step? Put one step on top of the other step, He says. Let My servants know that I am free from time and place, He says. So not from the Throne – He did istiva from the Throne. That is, He withdrew from time and place, and Allah Almighty established His sovereignty there – when I said this, he says this man has gone astray.

under it, the thing, in sovereignty, that is, where air (?) and time, place do not exist He established His sovereignty, he says. Well, where? Where is Bayt al-Ma'mur?

These people don't know what is what.

Yes.

So we end our lesson here. Stay well. Be entrusted to Allah. lillahi teâlâ el-Fâtiha