Talk of 10 October 2023

Someone else came right, the old one

came. Came, just came, okay. came, yes, didn't they? There is a question, it says: Peace be upon you, Hodja. If we read the translation of the Quran, are we considered to have completed a khatm? You are not. You learn from its translation, but what it tells you in Turkish — of the verses in the Quran that carry many meanings, one particular meaning you know. You describe Allah Almighty by that meaning. Whether you know it or not, the translation of the Quran — its Arabic you must read. You must learn it. That is why our ancestors, for 1450 years, for 40 years, have taught us to read the Quran. Did they not know how to read it in Turkish and complete a khatm?

That is why, when you read it in Turkish, in one sense, one aspect of that word, that one meaning you understand, and you say: Allah Almighty said this. Yet the word of Allah Almighty unfolds meaning by meaning in the verses. That is why completing a khatm is required. That is, reading it is required. We stopped at the hundredth verse of Surah Al-Kahf. If you have questions, you can ask us. Since our son Alparslan is a little unwell, we thought it best to give the lesson a break. So we wanted to tell you about the footnote, from the footnotes. We stopped at verse 100 of Surah Al-Kahf. We will continue from there.

But if you have questions, you can ask us your questions.

Surah Al-Kahf, verse 100. We read you the wrongly rendered one. If you possessed the treasuries of my Lord's mercy, for fear of them running out you would hold back more and more. And man is very tight-fisted, it says.

Now where is the mistake here? It sounds nice, doesn't it? Let us read it once more. Yes. If you possessed the treasuries of my Lord's mercy, for fear of them running out, you would hold back more and more. Man is very ungrateful, it says. Very tight-fisted, it says. Very tight-fisted. Where is the mistake?

Yes. I said it right.

If they render the verse this way, Allah Almighty is given attributes. Where does ascribing attributes come from?

Now, admittedly, Allah Almighty did not create perfect and complete people free of error, but perfect and complete as well — that is, knowing His essence, not tight-fisted, helping people — has He created no such person at all? So what does it say here? Man is (?) tight-fisted. Man is (?) tight-fisted. There are those who are not so tight, there are prophets. He too is human. When you say mankind, the Prophet is human too. There are scholars, there are friends of Allah, there are saints.

Allah has so many servants. On earth, Allah Almighty keeps these worlds standing for the sake of those He loves. Now, so it is not all of them. The wrong part here is — many people hold back more and more. Such people are very tight-fisted. Many of them. Indeed in another verse too: if We gave you not one world full, but another world full more, you would hold back and back for fear of it running out, it says. There too, some people would hold back more and more. Yes. The mistake in this verse is here: People there are very tight-fisted. The correct one is: many people would hold back more and more.

Such people are very tight-fisted.

Allah Almighty created what He created without any flaw. He is perfect and complete, Allah. Only, leaving mankind to its own will, He wrote its wishes and desires for it as its destiny. In that case, if man had his own destiny written by himself, by ascribing some people's greedy and selfish states to all people, you cannot (?) all of them. And ascribing this to Allah Almighty, you cannot say Allah says all people are tight-fisted.

In that case, some people, the more worldly goods they get, for fear of it running out, hold back more and more. A man has trillions, and still wants to add one more penny. Think of the richest people in the world today.

They want to add one more penny on top of a penny. Thinking where can I deceive people, where can I get a penny from them, on top of it they want to add it. If he inclined to Allah as he inclines to worldly goods, Allah would both give him peace in his world and build up his hereafter. But the hearts of such people are always restless and constricted, troubled. Yes, even their night's sleep escapes them. To console themselves, at drinking tables, at summer resorts, over there, by spending their lives, they console themselves. So even while consoling themselves there, their minds are always on their business, chasing worldly gain, so whether at the drinking table, or in a life of debauchery, or in fornication, in any case, his heart, his soul is scattered and in fear.

How do you know, Hodja? I am not the one saying it, Allah says it. What does He say? The hearts of the disbelievers, He says, are troubled and scattered, He says. Yes, fearful and scattered. In that case, if you want to own the treasury of the world, turn to Allah, the owner of the worlds, be His servant, and of His Beloved be the community, and you will own the treasury of the worlds.

Hodja, I didn't understand, what does that mean?

Let me explain to you. If you have been honoured with Islam and given your heart to Allah, and convinced yourself that you are a guest here, and when you say, every soul shall taste death, your return is to Allah, then even if you covered this world in gold, you would not turn back to take even its rubbish. That is when the treasuries of the worlds are yours.

If you can own this world, this faith, that you can feel such a love for Allah, yes, In the way of Allah with their lives and their wealth there are those who strive. In that case, if some greedy and selfish people, when making their covenant with our Lord, their wishes and desires were written as selfish and greedy — if the state of such people you attribute to all people, you ascribe attributes to our Lord. Yes.

We have come to verse 102 of Surah Al-Kahf.

Did the disbelievers think that, leaving Me, they would take My servants as friends? Why am I laughing? Pay attention: the disbelievers, leaving Me, did they think they would take My servants as friends? That is, the disbelievers would take Allah as a friend,

but not take His servants as friends, that is, they would not befriend Allah's own servants but would befriend Allah. Look what I'm reading, you must have woken up by now. The disbelievers, leaving Me — so the disbelievers will cling to Allah like this, why, leaving Me, did they think they would take My servants as friends?

We have prepared Hell as a dwelling for the disbelievers, it says. This time it turns around again. Whereas: do you think My servants, leaving Me, would take the disbelievers as friends? it says. (?) They have actually taken it backwards like this.

My servants — it does not say: the disbelievers, leaving Me. Did your servants, leaving Me, think they would take the disbelievers as friends?

We have prepared Hell as a dwelling for the disbelievers. Yes.

In this verse they have rendered the verse backwards. That's why I'm laughing. They pin this on Allah as a verse.

And people who are searching, when they see these, say: this is nonsense too. There's nothing in this either, they say. Yes. Did the disbelievers think that, leaving Me, they would take My servants as friends? When it says that, the disbelievers — our Lord, the disbelievers our Lord takes their side. We will say "to the disbelievers" here. We will add a suffix here. Our Lord takes the side of the disbelievers. Our Lord — they don't abandon our Lord. They become Allah's servants, while others who love Allah and live as Muslims obeying our Lord, our Lord excludes. He sides with the disbelievers, is with the disbelievers.

He does not befriend Muslim people. In that case, people outside our Lord's command, our Lord is made to claim as His own.

People who obey our Lord, our Lord ends up excluding. With what kind of understanding is this written, and we call it the rendering of a verse of the Quran?

The correct rendering is: do your servants, leaving Me, take the disbelievers as friends — is that what they think? Since the disbelievers denied our Lord at the call Elestü bi-Rabbiküm, our Lord called them lying disbelievers. Lying disbelievers. So those who deny Allah and set up partners with Allah — people who say Allah and obey our Lord, with those who deny our Lord, do not make friends.

Because they are selfish and greedy. Our Lord says in a verse: Unless you make concessions to them, they will not take you among them. Can friendship be formed with such people? Will such people stand up for Allah? Now the European Economic Community, that is, to join the European Union, for 60 years Turkey has been waiting at Europe's door. Do we need Europe? Do the disbelievers of Europe feed us?

In their laws, no Muslim person can join the European Union. The person who has kept you dangling for 60 years makes up excuses for you, and still chasing those excuses, saying if I fix these I'll join the European Union, are we going to be in awe of the European Union?

Who are they anyway?

Let me tell you who they are. I was a child. Eight, nine years old. There was a priest's church in Samsun. Some Christians used to come there. When they saw us, (?) toward us. They would wave their hands like this. Like this, in front of us. They were wary of us. Look, such people — wary of a child. Because of the feelings that child feels, they themselves have an inferiority complex toward that child, so they end up wary of you.

Today because they have money, because they have unity and togetherness — which they never actually have. If you press on their nerve today, every one of them (?). Those who look like friends to one another on the surface won't take you among them, because they don't want a second enemy among them. They don't know that we are cement and they are mixed grains of sand; we will bind them all together. When people too witless to grasp this keep you dangling at your door, you too move away from them, so that they understand what you really are. What business do I have at the European Union's door? What business do I have beside unclean people?

Why do I say unclean?

They go around junub, junub.

People who don't take the full ablution — even if they enter water as long as the sea, as long as the ocean, according to the verse "deeds are by intentions", their impurity has not come off; he is junub, an unclean person. what business do I have beside impurity? even the word of the unclean is not a word — like a dry leaf flying in the air, it turns in every direction. Surah Maryam — we have come to verse 13.

The wrongly rendered part we read. From Us We also gave her tenderness of heart and purity; she was one who greatly guarded herself. Here where is the mistake, who will tell me? Look what it says: From Us We gave her tenderness of heart and purity; she was one who greatly guarded herself. Who will tell? No one? Let me tell you. Allah Almighty, to people who come into the world, gives nothing to any of them, that is — does He not give so many blessings? Not in that sense: nothing that would change people's destinies, that would change their covenant, does He give. If that were so, let Him change our covenant too, give us too what we want; and since Allah's mercy is abundant, He would have done away with Hell too, put us all into Paradise, and never sent us to the world at all.

So then, when it says, From Us We gave her purity of heart, tenderness of heart and purity — He did not give it. Well? Ah. She was very God-fearing and guarded against sins. Look. The person's own will, own effort. When making the covenant, she gave her covenant with such faith and beauty. With faith and beauty. Her scenario was written that way. When she comes to the world, she lives that state. Didn't we say so? Didn't we say no one can step outside destiny? Didn't we say Allah Almighty doesn't remove anyone's will and, sir, use His own will on them? All right. All wrong against one another.

Let us read the wrong and the right once more and go on to the explanation. From Us We gave her tenderness of heart and purity. She was one who greatly guarded herself. The correct one: she was very God-fearing and guarded against sins. Her heart was tender and she was merciful. Well, aren't there merciful people here? There are. Don't they help? They do. Well, is it Allah who makes them help? A person will find the degree of faith that corresponds to the covenant they gave Allah. Within that degree of faith, they will help Allah's servants. This is the person's own will.

In this verse the wrongly rendered part is this: From Us We gave her tenderness of heart and purity. The correct one: she was very God-fearing and guarded against sins. Her heart was tender and she was merciful. Our mother Mary was very God-fearing. Our Lord says in a verse: Surah Al-A'raf 26. O children of Adam, to you We have given clothing to cover your private parts and garments to adorn you.

Taqwa — guarding against defying Allah, guarding against defying Allah — that garment, that is better, it says. The garment of taqwa. These garments are among the signs of Allah's mercy. We gave them to people so that they may take heed, it says. What? Taqwa. How did He give it? Through His verses. Which verses?

Through His religious rulings. What did He say in His religious rulings? Do not cheat anyone, do not lie, do not consume the forbidden, do not commit fornication, do not deal in interest. How beautiful. These, with obedience to parents. Taqwa. In everything you do: is it contrary to Allah's law or not? If it is contrary, flee from it. And if Allah has permitted (?) it, do not do it. That is taqwa. They ask the Prophet: Where is taqwa? He strikes his chest here three times. In faith, in faith, in faith.

Yes.

So our mother Mary was very God-fearing too. Very obedient to our Lord, one who greatly guarded against sins. The return for what a person does himself. Where is this? Not in this world — in the world of the hereafter, in the world of souls, while making the covenant with Allah Almighty, for the degree of love she felt for our Lord, Allah Almighty wrote her wishes for her as a scenario. When she comes to the world, she plays out those wishes with her own destiny. Otherwise Allah gives nothing to anyone.

Yes.

Moreover, because her heart was very tender and very merciful, she herself was a very pure person. Yes. The meaning of purity here: that without a man's hand touching her, she gave birth to Jesus (peace be upon him) without a father.

Here I wrote this verse, I mean this sentence, in this way here, but they can hardly unfold this; that is, it is veiled, this. What are we saying here? A person, sir, to its outward side inclines. Without a man's hand touching her, we say. A man's hand touches in dreams too. One becomes junub. So this is someone who did not become junub, outwardly or inwardly, a perfectly pure person.

If we read the sentence once more, it needs to be unfolded in meaning. What are we saying? Without a man's hand touching her, without a father, Jesus (peace be upon him) she bore.

No man's hand touches her. And she becomes pregnant.

So according to a person's degree of faith toward our Lord, by our Lord's justice, He has raised those near Him by degrees. How shall we unfold it?

Wherever they rendered it wrongly, ascribing attributes to our Lord in all of it, with words like He chose this one, He exalted that one, they have impaired our Lord's justice.

We have come to verse 19 of Surah Maryam.

I am only a messenger of your Lord, the angel said, to grant you a pure boy.

There is no angel here. Look. Let us look at it like this now. Let us look at the verse.

My phone stayed over there. I'll find it faster. Bring it here. Surah Maryam. Let us read.

Sir. is running Surah Maryam which verse? Verse 19, look, 19. let us go to the verse, Surah Maryam 19 This is 20. This is 19. Kâle innemâ ene resûlü rabbiki zekiyyâ Let us find it here, look, it's better. This one shows it brighter.

Yes.

Quran surahs, Maryam surah 19, 16, 19 here now what does it say Spirit, the Spirit: I am only a messenger of your Lord, to grant you a pure boy, it said. Here the Spirit and the messenger is not Gabriel.

They send Gabriel. Here. In fact, in the wrongly rendered part, look what it says. Here.

Yes.

Three hundred two (?). Three hundred.

Surah (?).

Surah Taha.

Surah Maryam. Verse nineteen. Now look what it says here.

It says angel. But there is no angel here. Kâle innemâ ene resûlü. Messenger, messenger. Rasul is messenger. Here it is an angel. An angel came to her.

In the Quran Allah Almighty refers to an angel as angel. He mentions it as angel.

Whoever is an enemy to Allah's angels, to Gabriel and Michael — there they rendered it wrongly. Allah is an enemy to them, it says. Whereas they are enemies to Allah. The verses are always rendered wrongly anyway. The angel: I am only, to grant you a pure boy, a messenger of your Lord, it said.

Here it is not an angel but the Spirit; Rasul — from His spirit a messenger He sent. He sent from His spirit.

An angel never comes to a woman. Is there proof, you ask? There is. When Khadija (?) married, O Khadija, cover me, Gabriel has come, he would say. Her uncle Waraqa — Khadija goes to him; he was a learned man too, he tells her: if he says an angel came, uncover your head; if it leaves, he is telling the truth, if it doesn't leave, he says, it is not an angel. Thereupon, O Khadija, cover me, he says, Gabriel has come. She uncovers her head and says: Is the guest still here? He's gone, he says. She covers her head: Has he come? she says. He has come, he says. When she uncovers her head again and he says he's gone: O Khadija, what are you doing there?

Yes, what are you doing there?

An angel does not come where a woman is.

Because angels are genderless. Many people consider angels female, some of them male, that is, male children for themselves, angels for Allah Almighty (?) — are the males yours? it says in the verse.

They are genderless, and so that there is no such suspicion, to a place where a woman is Allah Almighty does not send an angel either. Even while doing dhikr of Allah, if a woman pokes her head in and looks at that dhikr, spiritual beings don't come there either. Yes. These are all the wrongly rendered places. These are the result of ignorance. When it says messenger, they drag it to an angel. Yes. Let us prove that it is the spirit with other things as well. When Allah Almighty created Adam from clay: when I breathe My spirit into it, you will prostrate to him, He says.

Who breathes it? Allah Almighty. That is, He gives him the spirit He created.

To our mother Mary too, Allah Almighty, since He creates a portion of His spirit for a prophet, sends her a messenger from His spirit.

And when he gives her the good news of Jesus, she says: no man's hand has touched me. This is a matter done and settled in Allah's presence, he says. (?)

When He breathes His spirit into her, she becomes pregnant. Well, is there a verse saying He breathed His spirit into her? There is. Which verse? Tell me, let's see.

The creation of Jesus is just like the creation of Adam, it says. Adam — from clay, He loaded the spirit. From clay a body; He loaded the spirit again into the body.

Is it harder to bring clay to life in a body? Or to breathe that spirit into the living from the living and leave it? There is creating.

No one but Allah can do this. Then what business does an angel have here?

If people don't know the verses, if they cannot reinforce verses with verses, they render the verses by their own reasoning like this.

How else should we prove it? Yes, the wrongly rendered part here is this: angel; the correct one is spirit. yes Angels are created from light; they are not spirit. Our Lord says in the Noble Quran: Surah Al-Isra 85. Verse. They ask you about the spirit. Say: the spirit is of my Lord's command, and of knowledge you have been given only a little.

Spirit with — they confused spirit with light. Confusing the spirit with angels created from light, God forbid, Gabriel (peace be upon him) they have put in place of the spirit. The universal spirit (Kulli ruh) is Allah Almighty. Because our Lord in the universe gave only from His spirit to man, man became the noblest of creation.

I, when I said people are superior even to angels, a hodja in Germany — from the Nurcus? Or from the Süleymancıs? I can't tell. There was another one there too. From them. Hey, this, he says, (?). Man, he says, He made superior to angels, he says.

This hodja works as a hodja there. Yes.

Now I'll tell you two verses. That people are the noblest of creation in the whole universe. That is, created above the worlds.

What does He say for the Prophet? Ve mâ erselnâke illâ rahmeten li'l-âlemîn. I sent you as a mercy to the worlds, He says.

Who would put the higher one below and have him show mercy to the one above? It does not fit Allah's justice.

Also: I created man in the finest form. Plus: I created man honoured above the worlds, He says.

Is there any being more honoured than man?

They send kids who know nothing of the verses. Yes.

Where were we here?

Yes. And they have been created honoured above the worlds. In that case, although man is superior even to angels, created from light, Gabriel (peace be upon him) being an angel, how, becoming superior to man, do they call him spirit?

Moreover, when the Spirit says to our mother Mary: I am only, to grant you a pure boy (?), to grant — when he says that, is it Gabriel (peace be upon him), created from light, who will grant Jesus to our mother Mary?

Hodja, (?) created from light, the spirit? My ear (?). Say it.

Created neither from light nor from spirit. We created them from pure fire, it says — the jinn.

That is, He created them within frequencies. That's why they go around the world in 3–4 steps. They're fast. Just as by phone you talk to someone on the other side of the world within 1–2 seconds, 200 seconds. Yes. If He had said back then, I created them within frequencies, no one would have understood. We created them from pure fire, He says; that pure fire is frequencies. Of the lesson let us not go outside; that is outside the lesson, a matter. Let questions always be within the lesson. Won't you ask? You will, but outside the lesson.

When it says: I am only, to grant you a pure boy, is it Gabriel (peace be upon him), created from light, who will grant Jesus to our mother Mary? Only Allah creates from nothing.

Here the spirit is our Lord Himself.

There are four great angels. Angels, four great angels. These are the greatest of the angels. Gabriel, Michael, Azrael and Israfil.

Because some of our writers who wrote Quran translations lack some knowledge, when rendering the verses' translations, some intentional or unwitting superstitions written before they took as models to give meaning to the verses.

Taking them as models, they give meaning to the verses. In that case many verses contradict each other and they have ascribed attributes to our Lord.

To verse 21 of Surah Maryam we have come. The angel said: so it is — it is mentioned as angel. My Lord said: this is easy for Me, because We will make him a sign for people and a mercy from Us. This ruling and decree is bound by ruling and decree, a matter done and settled in eternity, it says. Bound by decree, settled in eternity — does it need His angel?

An angel does not take the spirit and bring it. It cannot bring it.

There is much more side knowledge that it is not an angel. Allah Almighty created our spirits in the realm of Lahut. He made a covenant with us. He raised us to the Barzakh. No angel can go to the Barzakh; everyone's spirit waits there. Why? No angel can go to the Barzakh. One: the spirit to be taken from there — with which mother, which father, which female, which male, He will give it to that mother and father, and they will prove themselves on earth in the finest way to each other as (?) — Allah knows this. From there He alone takes it. The place He takes it from is called the realm of nearness.

There, where Allah Almighty takes that spirit. That is, He takes the spirit Himself. There He veils it with a garment. What does that mean?

In that person's own mind — that he saw his Lord, that is, that He took him from there — He locks that place. Like a computer, it is in the memory. From there He sends it to the realm of Malakut. In the realm of Malakut, again He veils that place with a garment. From there He sends it to the realm of Mulk. To the realm of Mulk. When man comes to the world, he perceives this outward realm. If a person's covenant given to Allah is high in degree, he goes back — huruj, an exit, that is, he makes. Where first? To the realm of Malakut. If his degree is high, from there to his Lord's manifestations, from there, if his degree is high, up to his creation he goes. But not his own creation: in the realm of Lahut, up to where he was created, he goes.

Then from there he sees his covenant. Then he sees the Barzakh itself. He also knows he was taken in the Barzakh. He also knows how he came to the world.

How will people who don't see these render this?

They can't. What business does an angel have? It will go to the realm of Barzakh, take the spirit from there and bring it? And breathe it into Mary?

These need knowledge. Or a knowledge in which the verses are shown to people raised by Allah Himself — that knowledge is needed, so you can render the verse well.

Yes. What does it say? The angel said: so it is. My Lord said: this is easy for Me. Because We will make him a sign for people and a mercy from Us. This ruling and decree is bound by decree, a matter done and settled in eternity, it says. How beautiful — in eternity. Who did these in eternity? Allah. With whom did He make the covenant? With people. There is no angel. No angel in between, to begin with. Yes. Now we read the correct one: the spirit said: so it is, your Lord said: this is easy for Me. Now when it says your Lord said, there is a messenger here anyway — it says messenger. Who? From his Lord a portion — did He not give the Messenger of Allah a portion of spirit? Are we not His portions?

Are we not Allah Almighty's portions? Can't his Lord send her a portion from His essence? These sciences unfold outward knowledge. If it goes further, it opens a person's mind too. So let it stay here. Like this.

Because We will make him a sign for people and a mercy from Us. This is bound by ruling and decree, a matter done and settled in eternity. In this verse the wrongly rendered part: the angel said, so it is. The correct one: the spirit said, so it is.

In verse 19, Gabriel (peace be upon him), created from light, is described as spirit, and in this verse as angel, that is, Gabriel (peace be upon him), created from light — by saying your Lord said, they made the verses contradict one another. By your Lord said, they made the verses contradict. In one verse they define Gabriel as spirit. In other verses they define him as angel. By defining so, the verses are made to contradict each other. And so attributes are ascribed to our Lord.

There are some secrets here. But only as much as I have told you. There are some secrets. It is beneficial for these verses to be unfolded this much. Because the verses are for everyone. And the Prophet (peace be upon him) commands: explain it in a way people will understand. Yes. That's enough.

Surah Maryam, we have come to verse 50. We granted them of Our mercy — now it went to Allah, you see? Right, of His mercy, always granting. And to them a true and high renown We gave.

Here it says: We granted them of Our mercy. Right, isn't it?

We gave them a true and high renown, it says.

Guess where the mistake is?

His own wish, not his Lord's (?) — come here, say it so we understand His own wish, not his Lord's (?); his own wish, his own wanting. You're right — look, see? Mashallah, listening well, listening well. Look: of Our mercy We granted them, it says. Granting to them — grant me too (?) — rather, they attained Our mercy. With what? With their wishes and desires, they themselves to a true and high renown — they themselves attained a true and high renown. won (?). Today in sports, those who come out winners — they give all the winners a prize, don't they? They don't just, out of the blue, saying I like these athletes, give that prize to one who has no right to it that prize. This world is a likeness and shadow of the hereafter: whoever seeks it better, if he is above the others, they give those prizes to him.

Here too, whoever seeks Allah — that true renown He mentions: in Paradise youths, palaces, mansions, sir, waterside mansions — what do you want? And also Allah's beauty — they attained that true renown, it says.

Look here how many (?) words there are against each other.

This verse — they have (?) from the start, it says.

The correct one is as we rendered the verse. They attained Our mercy. They themselves attained a true and high renown. People, through good deeds done by their own will, reach Allah's mercy. They themselves attain a true and high renown. In the whole of this verse, by our Lord's will granting of His mercy to whom He wills, and to whom He wills giving a high renown — so a person's own actual deeds aside, because our Lord loves them He treated them differently and exalted them. This way they impaired our Lord's justice. Whereas every person will be called to account for what they did. Without your Lord discriminating among His servants, in His verse, at the Great Court, when people are called to account, He says: Today no one will be wronged at all.

What each earned, as the return for his own two hands, will be given to them in full, He says. Now, according to this verse, if Allah Almighty to you, to another showed mercy, gave His mercy to the others too, and so gave His mercy, but unjustly gave you more, would it contradict this verse or not? What does it say? What are they saying here? Today no one will be wronged at all; what each earned, as the return for his own two hands, will be given to them in full. What each earned in the world, as the return for his own two hands. That is, what does it say? Here: I helped no one in the world. Because I, with them earlier, with the essence-realm — what is this essence- realm? Spirit, self and soul are one; the bodies are separate.

The body — later, in the world, we entered the body. With the essence-realm, with their own true being, I made the covenant. With it, I wrote its wishes and desires for it as its destiny. And then, so that it proves what kind of person it is, to the world I sent it. Where is My ruling over man here, it says. Surah Maryam, verse 58 — let us do our lesson on it and end it; the time is up anyway. These are those to whom Allah gave blessings among the prophets.

From the descendants of Adam, of those We carried in the ship with Noah — here there are such meanings that — from the descendants of Adam.

Why? It does not say from the Prophet's descendants. why does it say from the descendants of Adam here, why from Noah's descendants Noah's — with Noah of those We carried in the ship, of the descendants of Abraham and Israel, Jacob, those We guided to what is right and chose, they are among them, it says. When the verses of Allah, the Most Merciful, were recited to them, they would fall into prostration weeping, it says.

There are mistakes in many places here. Now I read the correct one. Listen well.

These are those to whom Allah gave blessings, gave blessings, among the prophets, from the descendants of Adam. We come to the world, we get clothed in flesh and bone, right — does Adam become our father, this one? Does humanity have one head? Humanity in the world. From the descendants of Adam. Of those We carried in the ship with Noah. With Noah, does the world go under water? And does all of humanity perish? Does Allah Almighty take those who follow him onto the ship? Then, a second time, do people come from Noah? That's what it says anyway. From Noah. Then from the descendants of Abraham and Israel, Jacob.

Who are these? Prophets always come from one another's lineage, it says. Not from people's lineage. Prophets are of human lineage too. Prophets are always from one another's lineage.

They are those who reach what is right and rise, it says. This is correct. When the verses of Allah, the Most Merciful, were recited to them, they would fall into prostration weeping, it says. So the meaning of prostrating when a verse of prostration is recited is this. We too are in their footsteps, it says. We too are among those who follow their footsteps, we say. Just as when a pilgrim returns from Hajj, Rabbenâ âtinâ fi'd-dünyâ haseneten ve fi'l-âhireti haseneten ve kınâ azâbe'n-nâr. Ve edhılne'l-cennete me'a'l-ebrâr. Yâ Azîz yâ Gaffâr, yâ Rabbe'l-âlemîn, we say. We raise our hands to (?).

When we become hajjis, when we come here, we kiss the palm of the hajji's hand. What does it mean? O Allah, my situation didn't allow it and I couldn't go there, but I too am in that state. I am in that (?) state of his. Even though I cannot go, I, to You, (?) just like what he did, as a hajji would, I have believed in You in my heart, he says. Here too, the same situation. What does it say? Those who fall into prostration weeping when Allah's verses are recited. We too, in prostration, ask for the same state. Yes.

While rendering the verses, they have constantly discriminated among Allah Almighty's servants, removing the will of the servants He wishes from people, rendering the verses with our Lord using His own will over His servants. In that case, our Lord's covenant with people and His writing their destinies according to people's wishes and desires — without considering these, those who render translations haphazardly, by their own reasoning, and by copying translations of verses written before, writing superstitions over and over — such people. They have not helped Islam; on the contrary, turning the religion of Islam into superstitions they have rendered it.

Every person will be called to account for what they did. The prophets are included in this too. Only the Prophet (peace be upon him) in the hereafter will not be called to account.

Because in the second verse of Surah Al-Fath: thus Allah has forgiven your past and future sins. In that case, if every person will be called to account for what they did, instead of words like our Lord discriminating among people — He guided this one, gave that one high ranks, and opened these — that people, in return for what they did, will be treated by our Lord's justice — that is what they need to write. The verses must be rendered accordingly. Now here, at this point, there is a lot missing. Why — look here now. Look at what is missing. Because Surah Al-Fath, 2nd verse: thus Allah has forgiven your past and future sins.

In that case every person will be called to account for what they did, it says. Whereas we need to unfold this. Here, after that, we need to move on to this second sentence. Now they do not understand the meaning of this verse. What does come and gone mean? When He forgives your future sins, what does it mean? Once more, in the hereafter, despite your future sins having been forgiven, what of yours shall I call to account?

Hodja, didn't we come to life twice and die twice? Then what will become of his body? Will it not be called to account? Remember, when you come before Me with a driver — when He says that, we need to write all this here so that the footnote is fully opened up. Allah Almighty answers this question of ours too. I made you alive, He says; alive — a second time he will be resurrected, in the guise of Mahdi, in the guise of Hazrat Mahdi; into the same body he will enter; the same body will taste death a second time in the world; and after that, his body will not come there with a driver and give account.

Rather, he will say my community, he will gather his community.

Yes.

So where are the scholars?

Here too we skipped it, (?). We passed over it thinking people know. These will all be rewritten.

In the second one, but there are more additions.

We end our lesson here. Stay well. May Allah keep you. We stopped at verse 64 of Surah Maryam. Page 236. Stay well. May Allah keep you. Lillâhi Teâlâ el-Fâtiha.

Amin Ya Rabbena Now

once more let me open it and see if I can open it page what did we say, did we say 233?