Talk of 14 October 2023

Didn't it take that one either?

This is the one from last time. Yes, sir, no questions. No questions, sir. There aren't any questions. Ah, it came. The picture came. No questions? At 236.

236.

At which one? At 64?

Anyway.

No questions.

I'm closing this with this. If I close this, does this close? It closes. If I close it here. Yes.

Yes, no questions.

Peace be upon you. Peace be upon you. Good evening.

At verse 64 of Surah Maryam we left off; we are reading to you the verse that was translated wrongly. We only descend by the command of your Lord, it says; behind us too, and everything between these belongs to Him. Your Lord, your Lord is not forgetful.

Who will find the mistake here?

We only descend by the command of your Lord.

Everything before us, behind us and between these belongs to Him.

Your Lord is not forgetful.

And you can't possibly find it.

Here it says: we only descend by the command of your Lord.

If you pay attention to the end of the verse, there is no one descending by the command of your Lord. The command of your Lord descends, the command of your Lord. The command of your Lord descends; before you, behind you and everything between these belongs to Him. Otherwise the command of your Lord... There is no such thing as "we only descend by the command of your Lord"; then the angels are descending, and when it says "we only descend by the command of your Lord", when it says "we, Lord, the command of your Lord", there is another Lord by whose command they will descend.

Look what it says: We only descend by the command of your Lord. You can also pin this on the angels. It descends by the command of your Lord, why? What will it do (?)? Yet "before us, behind us" – look how clear it is that it is Himself. Everything before us, behind us and between these belongs to Him. It belongs to Allah. The command of your Lord descends. Everything before you, behind you and between these belongs to Him. Your Lord is not forgetful. My Lord describes Himself here.

The part translated wrongly here is this: We only descend by the command of your Lord. The correct one is: the command of your Lord descends. As if Allah Almighty had another Lord; when translating your Lord's verse, that is, when translating our Lord's verse: we only descend by the command of your Lord, they say. The correct verse is: the command of your Lord descends. With what? With books. What else? With prophets. Allah Almighty makes His commands known to people. Here it says the following: It is said: we only descend by the command of your Lord. Who is descending where? And among people, who is being told what?

But if we look at the previous verses, how they translated the verse like superstitions will come to light. If we also add the next verse, the meaning of the verse is completely contradicted, and apart from attributing qualities to our Lord, a meaningless sense comes out. One or two earlier verses, one or two earlier verses, if we put them here, how wrongly they translated the verse will come to light. Verse 61: the gardens which the Most Merciful has promised His servants in the unseen. There is no doubt His promise will be fulfilled. Verse 62: there they hear no idle talk, only pleasant words.

And there they have their provision morning and evening. Verse 63: this is the Paradise we give to those of our servants who are God-fearing. Now what does the meaning in the wrongly translated verse present? We only descend by the command of your Lord. What does this present now? Everything before us, behind us and between these belongs to Him; your Lord, your Lord is not forgetful. If they translate this verse like this, they are saying that there is another Lord besides our Lord and that our Lord descends by the command of that imaginary creator Lord, whereas according to the verses, according to the flow of the verses, the correct one is: the command of your Lord descends.

Everything before you, behind you and between these belongs to Allah.

Your Lord is not forgetful. We believe and we affirm. What does it say? (?) In the next verse our Lord says: In verse 65. He is the Lord of the heavens and the earth and what is between them. So serve Him. Be patient and steadfast in serving Him. Do you know of any namesake or equal of His? He has no equal at all. Those who translate verses carelessly, with the harm they do to Islam, have turned the religion of Islam into superstitions. Verse 75 of Surah Maryam was also translated wrongly: say, whoever is in misguidance, Allah, the Most Merciful, gives him respite. Now, when these verses are translated, personal – they are translated personally. Whoever is in misguidance.

These shouldn't be personal. For everyone. What does it say? Say, whoever is in misguidance, may Allah, the Most Merciful, give him respite. Finally, when they see what they were promised, either the punishment, defeat before the believers, or the Day of Judgment, they will learn whose position and rank is worse and whose army is weaker, it says.

(?) there are some things there. Say, whoever is not astray, Allah, the Most Merciful, gives him, gives people respite within their lifetime. What does it say here? He gives him respite. Yet giving respite means He gives respite outside one's lifetime too. He gives respite in that moment too. But within his lifetime. It will state that part entirely in parentheses. He gives respite; finally, when they see what they were promised, the punishment or the Day of Judgment, perhaps whose rank is worse and whose army is weaker, they will learn who it is. We said the part translated wrongly here is this: Say, whoever is in misguidance, may Allah, the Most Merciful, give him respite.

May He give him respite. Now there is also something like this here. That is, may He give to whoever He wishes, and not give to whoever He wishes. Or someone else says to him: May Allah give him respite. This has two meanings. One, may he increase his disbelief in misguidance. Two, within that respite, from misguidance – the internet is very weak.

Yes.

This came differently too. This came differently too.

Yes.

Let them start again. It's not coming.

Look, it came.

Now it came. Yes. It froze again. Maybe... ours, no, it hasn't frozen. The broadcast is on. now, isn't it? Shall we continue our lesson from the same place? From the start of the verse – you're saying let's take this verse, this verse from the beginning. All right. Look and see, has it come? Has the broadcast come?

Surah Ta-Ha, verse 13. Let me have a look.

Is it working? It's working. We've sorted it out. Yes.

Probably

more Surah, verse 13. No, it's still not coming; this is the old one, probably from last time; okay, it's there. Is it? Tell the kids, is it there? It is, isn't it? Okay, we're starting. I have chosen you. Now listen to what is revealed. It says. This is the wrong translation. I have taken you (ihtiyar). Listen to what is revealed.

I don't want to explain it a second time. It loses its flavour. Because it's not coming. It's gone now.

It's being recorded here with us now, isn't it? Other whether he listens doesn't matter. What matters is that it records. Now let me read this and move on. I won't go into it anyway.

The part translated wrongly in this verse is this: I have chosen you. The correct one: I have taken you (ihtiyar). That is the meaning. Our Lord does not choose anyone. With justice, He assigns duty to the people of faith who are closest to Him.

When it says "I chose" here, a meaning comes out that would impair His justice.

Among the servants He created, someone pleases Him more, and He would have assigned him above one who has no right to it. But since "ihtiyar ettim" has no exact equivalent of the Arabic in Turkish, one must use a word that roughly corresponds to the Arabic word. When "ihtiyar ettim" is said here, its equivalent, for the Prophet (peace be upon him), is: before creating people, I gave you of My spirit. And from your spirit I created the spirits of the other prophets. And from their spirits I created the spirits of the peoples. That is what it means. Since there is no Turkish word that says it this way, the word "ihtiyar ettim" is used.

But the word "chose" attributes a quality to our Lord. Our Lord does not choose anyone. He gives the deserving their due.

Moses, too, is among the prophets closest to our Lord among his people. He was created from the spirit of the Prophet (peace be upon him). Since his heart was in a state of (?), our Lord sent him to His servants as a messenger, with His justice. In verse 81 of Surah Al Imran our Lord says: When Allah, from the prophets: after I have given you the Book and wisdom, when a prophet comes confirming what is with you, you shall surely, surely help him. Do you affirm this? Do you take on this covenant of Mine? They answered: we accept. Thereupon Allah said: then bear witness. And I am with you among the witnesses.

In this case our Lord does not choose anyone. According to the time, our Lord, with His justice, places at the head of people the one closest to Him through faith in our Lord. Yes.

Ömer Sefa, a question, there is one, it seems. Hodja, good evening; on the talk it says live, it keeps switching to other talks; I couldn't figure out which is the live talk, he says. He's right.

We closed this one here. When we closed it, it switched to another talk. We closed it again. It switched to another talk. Now the live one is this: the black clothes and white cap you see on me. I've raised my hand too. Look, a white cap. If you see this hand of mine and a white cap on my head, that is the live one. Sir, you can ask your question whenever you like.

It comes very late. It's still coming. Look, do you see?

It's only just come. Look.

It just came; from that moment to this, how many seconds, half a minute passes. We've come to verse 39 of Surah Ta-Ha. To Moses: put Moses in the chest, then leave him where? In the sea. Let the sea cast him ashore, and let one who is My enemy and his enemy take him. Here, look at this, this is an obvious mistake, (?) everyone needs to know this; now it's being followed, he says, yes. Let me read the mistake once more. Look: put Moses in the chest, then into the sea, that is, leave him in the Nile; let the sea cast him ashore, and let one who is My enemy and his enemy take him. O Moses, so that you would be loved and raised under My watch, I gave you love from Myself. Yes.

Where is the mistake? Who will find it? Allah is no one's enemy. It should say "hostile to Me": one hostile to Me and hostile to you. We read the correct one: put Moses in the chest, then leave him in the sea, the Nile; let the sea cast him ashore, and let one hostile to Me and hostile to him, to Moses, take him. O Moses! So that you would be loved and raised in My presence, I gave you love from Myself.

Of course He will raise His messenger. He will raise His messengers. Yes.

According to a person's wishes and desires, Allah Almighty gives them love and affection too, according to their wishes and desires.

He raises people so as to build them up in the best way.

The part translated wrongly here is this: Let one who is My enemy and his enemy take him. The correct one: let one hostile to Me and hostile to him, to Moses, take him. My Lord is no one's enemy.

What is an enemy? We say: I am Ahmet's enemy. I'm looking for a chance against him. I'm going to do him harm. Does this befit Allah? Even if mankind and jinn gathered, they could not harm Allah, according to the verse. Whose enemy would Allah be? Even if mankind and jinn, including what Allah created in these worlds, gathered, they could not harm Allah.

In this case, the person who translates this verse like this, let me also say this, knows nothing of the verses. That is, they translated the verse carelessly, like a human's words. My Lord is no one's enemy. If they make our Lord an enemy of His creatures, it comes out that among Allah Almighty's creatures there are those over whom He cannot enforce His rule, and those who are enemies of Allah's creatures, and in this case that our Lord Allah, too, seeks ways to get rid of what He created, which attributes qualities to our Lord. Even if (?) of mankind and jinn came, they could not overpower our Lord.

According to the verse, the phrase "My enemy" contradicts this. The correct translation is, as we wrote at the start: let one hostile to Me and hostile to him, to Moses, take him.

Aydanur says something. Hodja, peace be upon you. And peace be upon you. I kiss your hands, she says. I kiss your hands, many thanks. With the Israel–Gaza war, can we say the sparks of World War III have begun? May Allah be pleased with you. You can't say that.

There is still a while until World War III.

This is the beginning of Israel's end.

You know, when you head towards the end of something, there is a beginning until you reach that end.

To put it briefly, America wanted to make the State of Israel the protector of this region. But since it has shown that in this region it can hardly even manage itself, it will be given up; the Republic of Türkiye will become the power of the region. That is the inside story. May Allah grant safety.

And Israel, to show itself around as a power, rains bombs on women and children. This is not power. If you had power, a handful of, sir, militants, that, uh, what was it, ah, ah, who – Hamas. I know. A handful of Hamas – unable to cope with Hamas, Palestine, sir, I mean Israel, wouldn't have fallen into this state. It plays the bully against women and children. Anyone can play the bully against unarmed people. Come and bully Hamas. Look, it took their places too. It occupied their military units too. It occupied their police too.

Why can't you make a sound?

Against poor, helpless people: cut their electricity, cut their water. You, be the protector of the region. Get in there, then. A cursed fight. The mischief of the earth anyway.

Yes.

To verse 40 of Surah Ta-Ha we've come. When your sister went and said: shall I find you someone to look after him? So that eye and heart would be happy and not grieve, We gave you back to your mother. And you killed someone, and We saved you from anxiety. We put you through a thorough testing. Because of this you stayed for years among the people of Midian. Then you came to this rank by decree, O Moses, it says. It says it nicely, but there are some shortcomings.

When your sister went and said: shall I find you someone to look after him? she said. Moses did not suckle anyone's milk.

And his sister, on her mother's command – let's see, she said, his sister – sir, the basket, or the Nile, where will it throw it. She watches; it comes to the palace, she says. She tells her mother: the palace, they took him from the palace, she says. When they start looking for a wet nurse for him, he suckles his mother's breast. He doesn't suckle the others. And his mother stays there. She stays in the palace. His mother raises him. Look at Allah Almighty's plans. How beautiful. What do they say? Um, Kadir.

So that eye and heart would be happy, happy and not grieve, We gave you back to your mother. And you killed someone, and We saved you from anxiety. We made you go through tribulation after tribulation, calamity after calamity, it says. What does it say here? We put you through a thorough testing, it says. It makes you laugh. Allah has no need to test anyone. Because events are programmed until the Day of Judgment. If Allah were going to test people, in these worlds so many people would be at each other's throats. And injustice would arise. Whereas man with Allah Almighty, in the first barzakh – in Surah Al-A'raf, verse 172, He made a covenant with people; each one's covenant to himself, sir, He wrote as destiny, and at what time these people will want what, what they will desire, what they will do within their destinies, He knows all of it; He has programmed these worlds until the Day of Judgment; now He watches.

Yes.

We gave you back to your mother. And you killed someone, and We saved you from anxiety. We made you go through tribulation after tribulation, calamity after calamity, it says. That means "We tested", look, don't say it.

Does it say "We tested" here? You killed; We saved you from anxiety, from tribulation, from anxiety. We made you go through tribulation after tribulation, calamity after calamity. Here, too, "through testing" "we put you", look. We put you through a thorough testing. What is testing? One doesn't know what a person will do. According to his attitudes and actions, one values him. That is testing. But Allah has no need to test anyone.

Doesn't He say so in Surah Ta-Ha anyway? Had We destroyed them with a punishment, He says, they would have said, He says: If only prophets and books had been sent to us, we would not have fallen into this (?) below; had it not been so, He says, We would not have sent you, He says. Well, where is the testing here? There's no testing. What is there instead of testing? We made him go through calamities, it says. Because of this you stayed for years among the people of Midian. Then, according to your destiny, you came to this rank, O Moses. There is destiny. We add that there too.

The part translated wrongly in this verse is this: We put you through a thorough testing. The correct one: We made you go through tribulation after tribulation, calamity after calamity. Because when Allah Almighty raises a servant, He gives him very great calamities. (?) According to his state, as much as he can bear. He crushes him under those calamities like a millstone. The person matures, learns to be patient. And since he knows it comes from Allah, he says: surely it is good for me. He knows how to surrender to Allah. And by putting him through many trials, as a human being, when people come to him, after the experiences he has been through, to them...

Where's the phone, where? Turn off the phone. Turn it off. Okay.

Yes. Oh, it's all over, it all goes after that. Anyway. Allah Almighty does not test people; them with calamities, wearing them out under calamity, making them experienced, He places them at the head of people as protectors. And people, by telling him their troubles, find life. Why does He do this? Because Allah Almighty loves His servants very much, so that their way is opened and they are relieved. That is, this falls into a kind of (?) station. Allah Almighty raises His prophets like this. He raises His scholars like this. Yes.

Those who made the translations, being unaware of verse 172 of Surah Al-A'raf and far from its meaning, when translating verses like these, did not refrain from attributing qualities to our Lord. Yet our Lord is free from all deficient attributes. In verse 172 of Surah Al-A'raf our Lord made a covenant with people. He wrote each one's wish for him as his destiny. Our Lord is neither an enemy of His creatures nor has He any need to test people. Because our Lord, who made a covenant with people (?), wrote the wishes and desires of people for them as their destiny. In this case He says: We know the secrets of your hearts.

In another verse, too, He says: There is not a single living being to come until the Day of Judgment of which We do not know what it will do. In this case, would our Lord put people through testing? The correct one is: We made you go through tribulation after tribulation, calamity after calamity, He says. This is the correct verse. Because everyone has a destiny. And within their destiny, to make them witnesses against themselves, our Lord tests people with their wealth and their lives. By the deeds they have done, people prove what kind of person they are. Calamities bring a person to maturity.

They make him learn from his past. And they help people reach the truth. So too our Lord, producing such calamities within his destiny, raised Moses (peace be upon him) in this way. Yes. We've stopped at verse 41 of Surah Ta-Ha. We are ending our lesson here. We'll share this with you in the next lesson, if Allah wills.

On page 241, at verse 41, we've stopped. Surah Ta-Ha. 241, verse. Stay well. For the sake of Allah Almighty, Al-Fatiha.

Come on, let's see. The night call to prayer has been read. To the night prayer.