Talk of 21 October 2023

Did we tilt it too much? No, it's fine. Okay.

It's gone.

Where did it go? It's gone.

Where did it go? It's gone. Is it frozen?

Frozen.

Question. let's see if we have questions. Yakut 32.

Good day. With your permission I'd like to ask you, Hodja: when nobody is home, when coming home, why should we give salam, it says. Yes. At home, whoever it may be, or even if no one is there, when entering through the door, perhaps there are some at home you don't know of. Is that so? It's your household. You must say "Assalamu alaykum" and alert those inside.

When the Prophet returned from the Battle of Tabuk, "We have come from the lesser jihad, we are going to the greater jihad," he says, meaning the struggle with their nafs, the jihad. "When you enter your homes too," he says, "when you knock on the door, come in giving salam." How beautiful. You think there is nobody at home. But there will be those who are at home. That is the first part. The second part is your household.

Along with you, if you are a Muslim, in this house there are also spiritual powers. By giving salam, so that they too — well, even though, that they returned the salam, you don't hear it, you yourself will also say "wa alaykum as-salam". If no answer comes at all. That is, so that you enter your home safe and sound. For example, what does it say about Paradise? Here you will say only one salam, it says. "Salam." That is, there is no "Assalamu alaykum" in Paradise. "Assalamu alaykum" means "may Allah's mercy be upon you". In Paradise Allah's mercy is already upon you; you have entered Paradise. You will say a salam meaning "now you are safe here".

But today the would-be socialites, when they see each other, "oh, selam", as if they had made themselves safe, they say "selam" to each other: "you are safe", it says. Yet whether from the sky or from the ground, from our right or from our left, from in front of us or from behind us, we do not know the disasters to come.

Yes. When we enter our home too, whoever is there, even if no one is, you will say "Assalamu alaykum" and enter your home. And you will say "wa alaykum as-salam" and return your own salam. May mercy and blessing be upon you. You are spreading blessing in your home. Isn't it so? You are spreading blessing in your household. Yes.

On page 241, Surah Ta-Ha, verse 41, we left off at the verse's footnote. Okay. Let's explain this. Surah Ta-Ha, verse 41.

"I have chosen you as a messenger for Myself," it says.

What do you understand from this? Tell me, say one single word. There is shirk here, shirk. When it says "I have chosen you as a messenger for Myself", is there another god besides Allah? Does He, sir, have a partner in this universe, so that Allah would have chosen that messenger for Himself? Look at it: "for Myself I have chosen a messenger."

Say I now had a partner; I would say to my partner: this is my messenger. I have chosen this man as a messenger for myself. I would say: I am sending him myself. Right? And the other would say: I will choose myself a messenger too. Now, if it had been like this, it would contradict the (?) word of Allah Almighty. "If there were another god besides Me, he would take what he created, and I would take what I created, and everything would sink into corruption," it says.

Whereas the correct one: "And I have chosen you." That is, I sent you, with no god besides Me, as a messenger to the worlds. Yes. "I made you a messenger," it says.

44. This

verse has been rendered completely wrongly. The correct one: "And I have chosen you. I made you a messenger." Those unaware of how the prophets were created will of course, by their own reasoning, make things up and write them. All prophets: "I am the first of Islam." What does this mean? Before creating the worlds, Allah Almighty created the light of the Prophet (peace be upon him). And from his light He created the worlds. Then He gave the Prophet (peace be upon him) of His spirit. And after that, from the spirit of the Prophet (peace be upon him) He created the prophets. He made a covenant with them. Surah Al Imran, verse 81.

The verse: "When Allah [said] to the prophets: 'After I have given you the Book and wisdom, when a prophet comes confirming what is with you, you shall surely help him. Do you affirm this, have you taken on My covenant?' When I said this, they answered 'We affirm.' Thereupon Allah said: 'Then bear witness, and I too am among the witnesses with you.'" I'm unwell, my throat hurts. Let someone bring a tea here; why (?) today? When you are well, everyone brings it; when you are unwell, nobody makes a move. Are they doing it (?), aren't they? Yes. When I talk a lot, my throat hurts. There's a little flu going around too, so when I talk a lot my throat gets irritated.

In this case Allah Almighty does not choose anyone as a messenger for Himself. He sends the prophets whose time has come to their peoples, and through the prophets His command He makes known to their peoples. Here we have also explained it in another, different sense. Yes.

Ta-Ha

Surah, verse 44. I'm reading the wrong one: "Speak to him gently," it says, "perhaps he will come to his senses or fear." Who is this? It addresses Pharaoh. Son, why aren't you bringing this here? No, bring it here, leave it. When you're well, you bring it here before I even arrive. When you're unwell, nothing at all.

Let me do the wrong one of Surah Ta-Ha, verse 44 for you once more. "Speak to him gently, perhaps he will come to his senses or fear."

And the correct one: "Speak to him gently, give him counsel and frighten him."

In the one above it's as if "perhaps he will come to his senses", that is, Allah doesn't know what he will do, perhaps he will become a Muslim. Of course, "give counsel and frighten"; I mean, first, to bring a person to the right path, speak sweetly; according to this verse, if he hasn't taken anything from that counsel, frighten him. If he doesn't take anything from that either, then for his offence, lightly, so that it hurts a little, beat him, it says. According to the verses.

The place rendered wrongly here is this: "Perhaps he will come to his senses or fear." The correct one: "Give counsel and frighten." Because "there is not a single living being to come until the Day of Judgment whose doings We do not know", says the verse. Here the words "perhaps he will come to his senses" do not befit Allah's word.

Those who wrote the translations of these verses did not use their reason, and copying one another as they rendered the verses, they ascribed attributes to our Lord. About our Lord you cannot use the word "perhaps": "perhaps he will come to his senses", as if He had no knowledge of the future, and by frightening him they would turn him to Islam. When our Lord says "perhaps he will fear", not only about Pharaoh but about all His creatures the state of having no knowledge of the future arises. Whereas our Lord — La Gaybillah — the keys of the unseen are in our Lord's hand.

"There is not a single living being to come until the Day of Judgment whose doings We do not know" — that verse it contradicts. In this case the correct form of the verse says "give counsel and frighten". Frighten. "Even if you frighten him, I know what he will do," He says, "but because that unseen you do not know, because you do not know the unseen, you do amr bil-ma'ruf with them." Amr bil-ma'ruf.

With your hand.

First with your tongue. Then with your hand. And then with resentment.

Surah Ta-Ha, 113th verse — we have come to it.

"My Messenger, thus We sent it down as an Arabic Quran, and in it We explained the warnings again and again.

It is hoped that they thereby guard themselves against sin, or that the Quran sets forth a lesson for them."

Now we read the correct one. "My Messenger, thus We sent it down as an Arabic Quran." Those are correct. "And in it We explained the warnings again and again." This is correct too.

What does the wrong one say? "It is hoped that they thereby guard themselves against sin." This part is wrong. Why is it wrong? Now here the phrase "it is hoped that" [means] Allah, unaware of the future, doesn't know whether they will fall into sin or be saved from sin, and through the warning He will learn their state. Whereas what do we say here? That "it is hoped that they thereby guard themselves against sin". The correct one is: "so that those among them who will find guidance guard themselves against sin." Look now. "It is hoped that they guard themselves against sin." Whereas: so that those among them who will turn to Islam guard themselves against sin.

Otherwise the disbelievers carry on the same way, in the same sin. That is, here there are deliberate acts of Allah Almighty, places He deliberately made known to us. These — people, I mean these translators — either deliberately twisted the words of the verses or wrote them as they understood them by their own reasoning. "Or the Quran sets forth a lesson for them." What kind of lesson does the Quran set forth?

The Quran has no mouth, no tongue.

What kind of lesson will it set forth?

"If this were man-made, there would be many words in it that contradict each other," it says. This is a lesson. That nobody but Allah could send this. What does it say? "Even if mankind and jinn gathered, they could not bring the like of this verse, this surah." This too is a lesson. Plus, past events in history, the peoples Allah Almighty destroyed, have set forth a lesson. It is Allah Almighty's destroying of those who did not heed Allah's warnings.

Perhaps the Quran sets forth a lesson in our time too.

It did.

We overstepped Allah's limits.

Our respect for mother and father is gone.

We have drifted away from the Quran.

We have stopped performing the prayer.

Every person in this universe has a book.

For the one who is Muslim, that book is Allah's book. The Holy Quran.

Except those who do not recognise Allah and the Quran. And those who say "I am a Muslim" have stopped reading their own book.

They overstepped Allah's limits. They stripped stark naked.

Doesn't the Quran set forth a lesson? To whoever oversteps Allah's limits — my Lord will give you too three or two calamities. To whom did He give them? To non-Muslims. What did our fathers say? It will come to us too, it will come to us too. Why would it come? If we follow them, it will come. Did we follow them? We did. Did we strip naked? We did. Did fornication run rampant? It did. Were women given rights, and did they legally push their husbands out of the home? They did.

Did Allah give us earthquakes too? He did. Did He turn the rains into floods and leave us exposed to many disasters? He did. Did volcanoes erupt? They erupted. How else should He warn you? How else should Allah, through the Quran, set forth a lesson? We are saying this with verses. In return for the verses our Lord has made known to us, if you correct yourself, Allah increases His mercy upon you. "Whoever comes to Me one step, I," He says, "come running; whoever remembers Me, I remember him within Myself," He says. Yes. Allah is not far away; don't look for Allah far away. Allah is beside us at every moment; and more, at every moment He is within us. One of the venerable ones puts it this way, (?) "I was seeking the beloved; he was the soul within the soul," he says.

If you become aware of (?) — with you, the One who gives you life — would any person wrong himself? Allah is with the person too; if He is the soul within the soul, would He let him wrong himself? Would He not protect that person? But our protection has vanished from our midst. If the mercy of Allah's good ones were not over us too, everything would be in turmoil. Yes. If the verses are rendered wrongly like this, this is what results.

The wrong place in this verse is this: "It is hoped that"; the correct one: "so that those among them who will find guidance guard themselves against sin." When our Lord uses the phrase "it is hoped that", He is given the attribute of being unaware of the future, and the verses contradict each other. When our Lord has a people warned, He knows who among them will accept Islam. Therefore, when He uses the word "la'alla" in the verse as a demonstrative pronoun, He knows who will become Muslim, and marking them out, He gives them opportunities within a span of time, gives. But those unaware of the covenant with our Lord, this word that carries many meanings — "it is hoped that", "so that", "such that" — by constantly using it wrongly, have ascribed attributes to our Lord.

Surah Ta-Ha, 122nd verse — we have come to it.

There are many errors.

"Then his Lord made him chosen." "His Lord." Not "our Lord". Only his Lord. Right, "his Lord". What does this resemble?

In Hell, when the non-Muslims suffer torment, to Malik they will say: "O Malik, tell your Lord to lighten the torment on us a little." "Tell your Lord" — he cannot say "our Lord". Because he is waiting for the Lord of his imagination. That Lord of his imagination will come, annihilate Allah Almighty and take them out of — out of Hell. As long as they are in these feelings, and since their characters won't change either, they become eternal people of Hell. Yes.

There are places here to go very deep, but it goes beyond our topic. Let's return to our lesson. Yes.

"Then his Lord made him chosen," it says, look; whereas "then he found the right path" — the person found the right path — "his Lord accepted his repentance, he was exalted in his Lord's sight." Here this matter comes to light; this is important. Allah Almighty does not remove a person's will from him — I mean remove it from the person — and with His own will steer the person. Every person will be called to account for the actual deeds he did by his own will. So in this case what do we say? "Then he found the right path. His Lord accepted his repentance. He rose in his Lord's sight." Through the actual deeds the person did.

What does the wrong one say? "Then his Lord made him chosen." He didn't know he would turn out like this. When he repented, then his Lord made him chosen, he rose.

The place rendered wrongly in this verse is this: "Then his Lord made him chosen. He accepted his repentance."

The correct one: "Then he found the right path."

Here, as an example, we can give Jonah. Jonah (peace be upon him) also went to his people as a prophet. When his people did not listen to Jonah, he went away from his people. He boarded a motorboat — a sailing boat. As they went, the waves grew and the load was heavy too; they had to (?) the load. They threw one of them into the sea. Who was it? Jonah (peace be upon him). A fish came and took him. He lived about forty days in the fish's belly, it says. If you ask me, he lived on the fish's back. Because in its belly he couldn't breathe. Sir, but he lived in its belly. But he lived on its back. Allah's miracles are many.

He keeps one alive anywhere. Then he realised he had made a mistake. Lâ ilâhe illâ ente sübhâneke innî küntü mine'z-zâlimîn. "I have wronged myself, my Allah, forgive me," he said. Look, he himself again wronged himself. "Forgive me," he said. He brought him out onto land. And when he went to his people, his people became Muslim. Hodja, but there was no Islam there at that time. Islam has existed since Adam. Listen well. Islam has existed since Adam. Is that so? But their religions are different. Their religions are not different. I'll tell you a verse now. "In My sight the religion is Islam," says Allah Almighty.

Inne'd-dîne inda'llâhi'l-islâm. If since Adam people had not followed their prophets and lived upon the fitra of Islam, then there would have been a collection of religions. Whereas since Adam the prophet — since our father Adam — the prophets Allah Almighty sent to the world are all upon the fitra of Islam, and according to people's capacity, according to what they could understand, the verses — at least the lightest of them — according to the verse "We do not load on your back a burden you cannot bear", to them He made known the lightest of the verses, that is, the lightest form of the same meaning.

"Well, Hodja, how are we to believe your word? Is there a verse?" "Whatever I said in pre-eternity," He says, (?) "There is no change in My word," says Allah Almighty. These are verses, after all. Yes. You — if you had no knowledge of the verses, of what meaning the verses carry, if you had none — you'd interpret the Quran by knowing Arabic? I don't know Arabic; how do I interpret these? I have no Arabic. "Whomever We give knowledge, to him He gives wisdom" — can you say that? What is wisdom? It is His making known to him what meaning the verses carry. Yes.

Did we read a bit from here? Shall we read from the start? Let's read from the start. The place rendered wrongly in this verse is this: "Then his Lord made him chosen, accepted his repentance"; the correct one: "Then he found the right path, his Lord accepted his repentance." When rendering the verses, constantly [taking] our Lord as unaware of the future, like human reason — just as people, having no knowledge about people, since they have none, some of a person's actions please people, they exalt him, bestow favours; then, when the person does something crooked, they get angry with him and drive him away. Later, when the person apologises to the other, the person is forgiven. Exactly so, (?) our Lord in this way, they have rendered the verses. By their own reasoning.

Yes.

Satan deceived Adam (peace be upon him).

He swore by Allah. And since it was in Allah's name, our father Adam ate from that tree and his private parts were exposed. Because he did not anticipate that Satan would lie. Since Allah's name was in it, he took it that he was telling the truth. Even though he may have told the truth, if a factory's manager, the one in charge, or [someone] said to me: "Don't go near there," I would never go near there. Until my death. Death first. Why wouldn't I go near? Because maybe someone went there. Did something there. If I go near there, they will slander me, saying I did it.

Even if someone comes and swears, [I'd say] no, brother, the owner of this place told me not to go near there. It's not my job, I'd say. By saying this, am I disparaging our father Adam? God forbid, Allah protect us. Doesn't our father Adam have as much reason as I do? He has more.

Then why did he go near?

Our Lord, making all events be imagined upon people, without in any way taking responsibility upon Himself, on condition of loading all responsibility on people, has them carry out actual deeds. Since the people He created, the non-Muslims, are forbidden to enter Paradise, Allah Almighty restricted Adam's reason there, in that way.

Of Paradise and Ridwan — Ridwan is Paradise's guardian. They are free from absent-mindedness.

Angels are obliged to carry out the command given. Exactly like our robots. They do whatever their software is. If an angel errs, there will have been an error in Allah Almighty's software. An error. That too is deliberate. Satan deceives him. Actually he doesn't deceive. That too is deliberate. There is a (?) there in the software. There is a skip on that side. He gets in through his absent-mindedness. He swears to Adam. He brings him near that tree. And He combines what people themselves have done with Satan's saying "swearing in Allah's name is the amusement of my heart". He tells Adam "Didn't I tell you not to come near here?" and sends him to the world.

This is how we came to the world. Everyone will prove what kind of person they are. Since Allah Almighty is free from deficient attributes, without anyone being able to question Allah Almighty, in the hereafter, called to account for their actual deeds, everyone will have determined their own place themselves. No one will be able to question Allah Almighty. That is why, although Allah Almighty had put Adam (peace be upon him) (?) into Paradise, in this case, when he came to the world together with what he had done, just as Jonah too, like our father Adam's prayer, by praying gets himself forgiven; and Allah Almighty's will, too — since He knew all people would come to the world — from all these acts of worship a reward also goes to our father Adam, and thus he, as a person within Allah's power, in Paradise (?) in the highest stations will remain.

A question like this may come to your mind: Higher than the Prophet too? Since all people are from the Prophet's spirit, indirectly from his spirit, no one will reach the Prophet's station. Because he will be given al-Maqam al-Mahmud, which people will not even be able to imagine.

How beautiful, isn't it? Make connected words. Yes.

Satan deceived Adam (peace be upon him). He swore by Allah. And since it was in Allah's name, our father Adam ate from that tree and his private parts were exposed. Then, when our father Adam realised he had been deceived, he repented and sought forgiveness. And he attained our Lord's forgiveness. In fact these events were a program written beforehand. Look here. What He wrote (?), the gap He left there, is a program. A program He gave him according to our father Adam's character. He too will have a lapse there; he will eat.

For Allah Almighty's will is, by bringing people to the world in this way, for them to — hold themselves to, um — they will prove themselves. To themselves, to those around them, and to Allah Almighty.

Because, since Paradise is forbidden to the disbelievers, their entering Paradise was not possible. Within our Lord's program, every person would come to the world and prove what kind of people they are. That is why Satan was given the opportunity to enter Paradise.

Let's end our lesson here this evening. The sentence, let's complete it: since every person will be called to account for what they did, our father Adam then found the right path, his Lord accepted his repentance, he was exalted in his Lord's sight. Surah Ta-Ha, we left off at verse 131, page 246. You're writing the pages wrong, be careful, you're writing by your own thing; here the pages are different. Lillahi Teâlâ el-Fatiha.

Amin.