Talk of 11 November 2023

7 o'clock

Today on the internet there is something, this place hasn't been saying much these days, (?). It hasn't come. It hasn't come here yet.

Very weak. It's here, Hodja. Is it? I don't have it.

I don't have it.

It came, I froze. It's opening. It's not opening, it passed. Okay. Peace be upon you, Erdem, a guest, asks a question. Let's answer it. But it keeps freezing. The sound is going out, I suppose, but it's freezing, isn't it? It's going out, Hodja. You're going out right now. Yes. While the English, the French, the Germans read translations written in their own language, understand them and become Muslims, why do we, as Muslims, struggle so much?

We explained this last week. Right? We explained these parts. Let's skip these parts.

Many Muslims, because they read a translation and cannot understand it, or misunderstand it, say this is a fairy tale and become atheists or deists. Hodja, my question in short is this: if we think that the verses speak to us or tell us about Islam, who is the one speaking or telling?

Look what he says here now. The question is completely contradictory. Hodja, my question in short is this, he says. That the verses speak to us: if the verses speak to you, is there life, a soul in the verse? Is there life, a soul in my speech, in my words? You look at the one who speaks them. When we say verse, who is speaking? Who speaks the verse? Allah Almighty speaks. In the verse Allah informs us. Yes.

If we think that the verses speak or tell us about Islam, who is the one speaking or telling? The one who speaks and tells is Allah. The verses. Verse, as the name says, look: verse. When you say verse, it means the word of Allah. And Allah, through the prophets and through the books, made His word known to us. Is it Allah, glorified be His majesty? Is it the Prophet (peace be upon him)? Here Allah puts neither Gabriel in between nor anyone else in between. Why does He not? Because He sends His messenger. Why does He send His messenger? Is He not there Himself? We will send you to a hidden world.

Well, why does He send us to a hidden world?

Couldn't He just show Himself? No. Why not? Because we were created in the realm of lahut. When He said, I am your Lord, we saw Him there. Those who saw Him in human form, because they expected the Lord of their own imagination, denied Allah. That is why Allah created this world and sent us to a world where His unseen Self is not seen. So, in this world He sent us to, where He is not seen, people who say, (?), I am of the ulema, have also fallen into such games, have been raised this way, and even when they hear the truth, they try to throw this falsehood over the truth. Now what does a person who wants to take up Islam say?

If Allah chooses whom He wills and brings to salvation whom He wills, maybe He won't will me. Then (?), he says.

Allah Almighty does not will over people. In the address Elestü bi Rabbiküm, in Surah Al-A'raf, verse 172, Allah Almighty made a covenant with people. What does He say in the covenant? Bismillahirrahmanirrahim. He made a covenant. Rabbüke min benî Âdeme. Your Lord made a covenant. Zühürü, min zuhûrihim. He made a covenant with the offspring that would emerge from Adam. And eşhedehüm, He took them as witnesses, it says. Enfüsü, against their own selves. Elestü bi Rabbiküm. Am I not your Lord, He said, it says. Here, those who believed in Allah: and ashâbu'l-meymeneti mâ ashâbu'l- meymeneh. Those who saw Allah as like themselves and rebelled: and ashâbu'l-meş'emeti mâ ashâbu'l-meş'emeh. Where here did Allah choose whom He willed and put whom He willed into Paradise, into Hell?

Huh? (?).

Is this verse like this?

They have deliberately rendered these wrongly. Yes. Thus We saved both them and others whom We willed, it says. And the transgressors perished, it says. Now let's read the correct one. Then We fulfilled the promise We had given them. Thus both they and others who willed attained salvation. Because Allah Almighty sent His messenger. To His messenger, whatever He intended for them, He gave them. That is, whoever says there is no religion other than Islam, or that the Prophet is personally appointed by Allah, and that there is no god but Allah, and follows his prophet, attained salvation. And the transgressors, that is, the deniers, perished.

Yes.

The part wrongly rendered in this verse is this: Thus We saved both them and others whom We willed, it says. The correct one: Thus both they and others who willed attained salvation. How beautiful. By each person's own wish and desire, Allah Almighty had their aim written for them as destiny. If Allah is going to save whom He wills and destroy whom He wills, why did He send us to the world? Why did He send us to the world? Here you go: Surah Ta-Ha, verse 134. Had We destroyed them, that is, the disbelievers, with a punishment before the Quran, it says, that is, before sending you to the world, had We destroyed them with a punishment, that is, had We said, you are for Hell, you are for Paradise, you to Paradise, you to Hell, it says, they would have said this, it says: if You had sent us prophets and books, we would not have fallen into this lowliness and disgrace.

If you were not going to say that, He says, I would not have sent you. So this means Allah Almighty knows what we are. Because Allah is free from any deficient attribute, so that no one could question Him, Allah Almighty, purely for this attribute of being Allah, created these worlds, and so that we prove to ourselves what kind of person we are, so that we take as witnesses both our surroundings and Allah Almighty, He called it a hidden world. That is, He sent us to a world where our Lord is not seen. To the world of this life. Yes.

Had they told people the truth, what is right, had people known the true meaning of these verses,

had they not said, I know Arabic, and rendered the verses absurdly, people would not have fallen into this state. The burden of this is on those who rendered these verses this way and, hearing the truth, try to sprinkle falsehood over the truth; the burden of this verse is theirs.

Those who, saying I know Arabic, write the Quran and with their translations throw people into such doubts, subject people to an injustice greater than Satan could inflict, and render the verses this way: the burden is on them.

Those who did not know, and, as they heard it, did not use their reason either, did not search for the truth, whose deeds depend on their intention, and who observed this sincerely: their case is up to Allah, their due. But those who knowingly, still hearing the truth, do not return to the truth: their burden belongs to Allah. Yes. They are under a great burden. Our Lord, when He made the covenant with people at Kalû Belâ, wrote their wishes and desires for them as their destiny. And there is no changing in their destinies again. In this case, there are two wills. The universal will and the partial will.

The universal will is our Lord. He creates what He wishes. Our Lord neither punishes nor rewards anyone as He pleases. And our Lord, with what people did, will call them to account; with complete justice, with justice, with what people did, He will decide about them. Why, for some things we do, do we say we gained reward from this? Why, for some of our actions, do we say we gained sin?

You did it, He says; I will record an atom's weight of good.

And I will record an atom's weight of evil too, He says. So where here is Allah's willing over me? Over what I do?

Those who render these this way, and, hearing it this way, do not want to correct it, who try to sprinkle falsehood over the truth: think of the burden of such people. Yes.

In this verse too, we wrote that our Lord does not will over people, that every soul made a covenant with our Lord, and that people's wishes and desires were written for them as their destiny, that this will not change again, and that therefore our Lord does not will over people. It is explained in broad detail in Surah Al-A'raf, verse 172. There: why were we created? Where were we created? Why did He make a covenant with people? And although He knows what we are, why did He send us to the world? You can get information there.

Open it. Look at the footnote. We wrote the footnote here. Unfortunately. They didn't bring the footnotes here either. Go, let me bring a footnote, look here. It's here, it's here. Look. We wrote the footnotes of the Quran. That is, why were the wrongly rendered ones rendered that way? And it is written here in broad detail, exactly as we read it here. Pay attention to the wrongly rendered verses. Take it; if you can't grasp why it is wrong, you can read the footnote here too. Surah Al-Anbiya, verse 35. That too is a wrongly rendered verse. There are many anyway. Every living being will taste death.

That's right. All souls will taste death, and your return is to Me, it says. So where is the wrong here? Wait, not the wrong yet. The man wrote the correct part, and in a (?) place he led you astray. We're reading there now, we'll come to the wrong part. As a trial, We test you with good and with evil. Oh how nice, as a trial. Allah became unaware of the future. He created you, and the covenant with you disappeared. He wrote your destiny, yet this man knows nothing of destiny. In this way he did away with destiny. As a trial. He will find out here what kind of person we are. Come on, there is not a single living being to come until the Day of Judgment of whom Allah Almighty does not know what it will do.

Besides this, again a verse. Until the Day of Judgment not a leaf of the trees stirs without My permission, it says. And there you go. Such a Lord of ours, such a Creator, Allah who knows all matter, every particle of it, will put us to a trial. He will test what kind of person we are. Just look at you.

A person should be ashamed, ashamed. Even if you deny Allah, at least even if you deny Allah, do not slander Him like this. He both knows and slanders. This is a bigger sin.

Yes.

And to Us alone you will be returned, it says. That is: I know nothing; as long as you live, you will prove to yourself what kind of person you are, and I, according to how you lived, He says, will return you to Myself. Well then, who gave him that destiny, that character of his? Whether you are of bad or good intention, the one who writes your destiny: did you have your own destiny written into your own hands?

If every person had had their own destiny written into their own hands, let alone abolishing destiny, until now in the world no being would be left; everyone would have fallen upon one another.

Is there a verse for what you say, Hodja? Yes: you lay a plot, and We too lay a plot, but We are the best of planners, it says. What does this mean? You don't know this either. That is: I do not take you out of your destinies; when you step out of your destinies and corrupt everything, step out of destiny and go outside My program, or outside the program of your own wishes and desires, you will have stepped out of destiny, and We do not allow that. In return for the plots you laid, We put you into your own plots, it says. That is, We put you into your own destiny. I will not let you set traps and (?) you outside it; I will not let you corrupt these worlds with that tiny mind you have, it says.

One who knows these worlds, knows how they were created, knows how the covenant was made, knows whether those destinies change: such a person will write these translations. Where is this case? There isn't. We say the truth, still stubbornness. You're not being stubborn against me. I am doing my duty; I make Allah's verses, the truth, known to you. Whom are you being stubborn against? Not me; against Allah you are being stubborn. You are proving yourself to Allah, not to me. If you love Allah, if you say (?) and you have the light of faith, you are obliged to take the truth wherever you hear it.

Here fame, renown, wealth, rank count for nothing, before the word of Allah.

Allah Almighty has scattered all His attributes among people. Even in a small child there is an attribute of Allah Almighty. If he speaks the truth, take it from him. Do not call him a small child and say, don't trust his words, if he speaks the truth. If you too understand the verses.

What does it say? Every living being will taste death. As a trial, We test you with good and with evil. Oh how nice. Well, Hodja, doesn't Allah Almighty test? He does. So why do you deny it here? Look, now let me tell you. I am not denying it. What does the man say? Look. Let me tell you that.

As a trial, it says. A trial. Allah has no need of a trial. Yes. We test you with plenty and with scarcity, it says. True. We are being tested. Why? So that we prove what kind of person we are. But Allah does not try us so that we prove ourselves to Allah. Because Allah knows what we will do. Because He knows, when we act, He takes us as witnesses against ourselves. He also takes our surroundings as witnesses. And He also takes His own Self as witness. There are three witnesses here. But when it is a trial, Allah knows nothing of my future. He gives me a calamity. Only afterwards does He understand what I will do.

Come on, does this befit Allah?

Yes. You understand this, right? They wrote this as a verse; this is a verse, they say.

It also dampens a person's spirits to see these. We read the correct one. Every living being will taste death. So that you take yourselves as witnesses to what kind of person you are, you are tested with good and with evil. And to Us alone you will be returned. Look how beautiful. Yes. We too speak of the test here. We will be tested, of course. There is a verse too. We don't deny that. But when you say trial, whom are you having tried?

Allah has no need of a trial.

The wrongly rendered part here is this: As a trial; the correct one: so that you take yourselves as witnesses to what kind of person you are. Our Lord has no need to try people. Because with people, in Surah Al-A'raf, verse 172, at Kalû Belâ, He made a covenant.

He wrote their wishes and desires for them as their destiny. So our Lord knows the secrets of people's hearts. According to the verse, and according to another verse, there is not a single living being to come until the Day of Judgment of whom We do not know what it will do; according to these verses, our Lord has no need to try people.

Allah Almighty, so that people take themselves as witnesses to what kind of character they have, created these worlds and placed people in this world, the lowest of the low, in the realm of mulk. Let's correct this part. One thing missing. Yes, placed. In this case, people had the scenarios of the covenants they gave written in the realm of the hereafter. The scenario was written there. Having made themselves and their surroundings witnesses to what kind of person they are in this world, they pass on to the hereafter. When we are called to account at the Great Tribunal, when what we did confronts us, when we have no word left to say to our Lord, having chosen our places ourselves, every soul will be sent with complete justice to the places it deserves.

We have come to Surah Al-Anbiya, verse 48.

By oath, We gave Moses and Aaron, for the God-fearing, a light, an admonition, and the Furqan. How nice. Where is the wrongly rendered part here?

Where? I'll read it again. By oath, to Moses and Aaron, for the God-fearing, a light, an admonition, and the Furqan We gave.

I gave it to him, to the God-fearing one; I was not God-fearing. Let him not ask them.

Look at this, it's astonishing. By oath, We gave Moses and Aaron the Furqan. At the same time it is a light and an admonition for the God-fearing. At the same time it is a light, an admonition for the God-fearing. Those who turn their backs on it remain in darkness. A light for it, an admonition for the God-fearing, a light, if you take on the word of Allah; otherwise He did not give this light to the God-fearing. Do I understand? The reversed rendering here, so opposite.

Let me read it again, you'll understand it better. By oath, We gave Moses and Aaron, for the God-fearing, a light, an admonition, and the Furqan. Look, the God-fearing are given this. Whereas look now what it says. By oath, We gave Moses and Aaron the Furqan. At the same time it is a light and an admonition for the God-fearing. We gave it to all of them. Because they are prophets. The prophets will explain these to their people. But for those who follow it, those who are God-fearing, those who believe, it is a light and an admonition, it says.

We have said this verse was rendered wrongly from the start.

We gave Moses and Aaron, for the God-fearing, a light, an admonition, and the Furqan. The correct one: We gave Moses and Aaron the Furqan. At the same time it is a light and an admonition for the God-fearing. Our Lord did not give the Furqan only for the God-fearing. To Moses, the prophet of the Children of Israel, and to his people, the Children of Israel, He sent it. But for those who follow the Furqan, the God-fearing, it is a light and an admonition. Our Lord does not commit injustice by discriminating among His servants. The Torah, He sent to the Children of Israel, the people of Moses (peace be upon him).

For those who follow the Furqan, the Furqan is a light and an admonition. The correct form of the verse, in meaning, is this: By oath, We gave Moses and Aaron the Furqan. At the same time it is a light and an admonition for the God-fearing.

Surah Al-Anbiya, we have come to verse fifty-one.

By oath, We had given Abraham his maturity before. We knew him well. We knew him well. Now where is the wrong here? What does it say? By oath, We gave Abraham his maturity before; We knew him well.

You can't understand it, can you? That's how people have slept, slept: He gave him his maturity, Allah Almighty knows him well, and doesn't know the others at all. He knows His prophet well.

Allah Almighty knows the secrets of everyone's hearts. Look what it says. By oath, We had given Abraham his maturity before. He knew Us well, it says. Because he had received his maturity. He knew Us well. That is, that there is no god other than Allah. He is a hanif. Even as a child, as a child, he worshipped no idol. My Lord, he says, is immortal. The sun rises. When it sets, he says, this has set. He believes in nothing. Because he received his maturity while still small. He believed in one Allah; that is why he is a hanif. The meaning of hanif: one who, all his life, to Allah, the one God, to Allah, worships none other than Allah.

If I told you that I am a hanif too, maybe you wouldn't believe it. For as long as I have known myself, I have worshipped no god other than Allah. As a child, as a child, as a child I said, (?) take my life; Allah I know as one, and I even used to say, I was a child, of course, why was I not made a prophet; I was a child, (?) I'm 4-5 years old, I remember this, I talk like this: why was I not made a prophet, there must be some wisdom in it, I used to say as a child. At the age of 6 I (?). So there is something from before, there is something in one's nature. Yes, the wrongly rendered part in this verse is this: We knew him well; the correct one: He knew Us well.

Our Lord has no need of knowledge such as knowing people well. He knows people and what He created very well and in the best way, and He knows them. Why? He says, We know the secrets of hearts.

In Surah Al-An'am, verse 103, our Lord says: Eyes (?) Him, cannot perceive Him.

Whereas He sees all eyes and encompasses, comprehends them. He is the one who knows things very well, who is aware of everything.

Now here, the meaning of I know him well: it says He is the one who knows things very well, who is aware of everything. In this case, our Lord, about Abraham (peace be upon him), in the verse they rendered as We knew him well, our Lord they describe with deficient attributes. Are there also servants our Lord does not know well? If there are servants He does not know well, then according to the verse in which He says He comprehends all eyes and is the one who knows things very well, and according to the verse in which He says, We know the secrets of your hearts, and again in a verse, We know what you need and do not know, what is in the farthest corner of your hearts: according to these verses, do these renderings not fall into (?)?

Yes.

Does it not lead to verses contradicting one another? Verses do not contradict one another. That is, they do not belie one another. They do not go against one another. All verses support and confirm one another. The correct form of the verse: by oath, We had given Abraham his maturity before. When He says, He knew Us well: Abraham (peace be upon him) is a hanif. Although he lived among an idol-worshipping people, from his childhood he believed in one God.

Yes.

We have come to Surah Al-Anbiya, verse seventy-three. Look how many wrongs there are in one Surah Al-Anbiya.

We made them leaders who guide to the right path in accordance with Our command.

We revealed to them the doing of good deeds, the performing of prayer, the giving of zakat. They were always people who worshipped Us. Find the wrong here, let's see. Look how nicely it says it. We made them leaders who guide to the right path in accordance with Our command. We made. We made them leaders who guide to the right path. Chosen. Whereas they were leaders who followed Allah's command and guided to the right path. Yes. They were leaders who followed Allah's command and guided to the right path. What does it say here? It says, We made them leaders who guide to the right path before Our command.

We made. Whereas, since every soul, within its own will, will prove what kind of person it is, it followed Allah's command and became one who shows the right paths. Now I explain the truth to you about the wrongly rendered verses, to lead to the right path, to direct to Allah's way; I explain the truth. Am I the one leading? I mean, is it Allah now who leads them? He gives it to me, and I convey it. Again, with Allah's word, people themselves, by the work they do, convey Allah's command. Like that, look. They are people who follow Allah's command and show the right path, it says. They are leaders.

Well, now we too show Allah's way, as leaders. What does it say here? We made them leaders who guide to the right path. Now if Allah made me a leader, He did away with the covenant. Don't accept my covenant, I am sending you specially, as a leader, He said. Is that what He did? He made a covenant with each and every person, one by one. He wrote for everyone their own wish and desire, their aim, as their destiny. If the verse had been rendered this way, look what it says, show the right path, We made leaders, he would have said to Allah Almighty, there, upon seeing the punishment: O Allah, who created me? You created me. Then why did You not make me a leader like him?

That person would say so, wouldn't he? If I were him, I would. But if everyone has Allah Almighty program them by their own wish and desire, now, did Allah make that person a leader, or did the person, because he followed Allah's command, accept leadership in order to explain Allah's command to people?

One must understand the verses well. The doing of good deeds, the performing of prayer, the giving of zakat, and We revealed. They were always people who worshipped Us. The rest is the same, correct: We revealed to them the doing of good deeds, the performing of prayer, the giving of zakat; they were always people who worshipped Us. Yes, the wrongly rendered part in this verse is this: they, We made them leaders who guide to the right path in accordance with Our command; the correct one: they followed Allah's command and guided to the right path; they were leaders. Our Lord does not commit injustice by discriminating among His servants.

Our Lord, who created all people in the realm of lahut, when He said to them, I am your Lord, there our souls were divided into three classes. In Surah Al-Waqi'ah, verse 7: all the pairs, (?), people are of three classes. And ashâbu'l-meymeneti mâ ashâbu'l-meymeneh.

O you of the right! Glad tidings to you. How happy they are, those of the right. And ashâbu'l-meş'emeti mâ ashâbu'l-meş'emeh. Those of the left, how wretched they are. That is, wretched means poor people buried in darkness. Ve's-sâbikûne's-sâbikûn: those foremost in good are foremost in reward. Those foremost in good, people who submit to Allah's command and explain Allah's command to people: these are foremost, it says. Even in one verse He says, if only there were among you, it says, people who tell of Allah, it says. How nice. These are the leaders. In this case, our Lord made a covenant with His servants one by one, and every person's aim He wrote for them as their destiny.

Those who, when rendering the verses, render them as if our Lord makes (?) among people, render them by describing our Lord with deficient attributes, by accusing Him of injustice.

In this case, this shows that merely knowing Arabic is not enough to render the verses of the Quran. Because our Lord's word is above the letters. That is why He says, so that the Quran is better understood, We sent it down in Arabic. What does this mean? However much you read it in Arabic, the meanings of some verses you cannot grasp. In this case, the one that will cut the root of superstition, cutting it: Surah Al-A'raf, verse 172: without people seeing it spiritually, those who have not been (?) with our Lord's knowledge cannot render the meanings of these verses by knowing Arabic.

Let me read this part, this sentence, to you again.

In this case, the one that will cut the root of superstition, Surah Al-A'raf, verse 172, without people seeing it spiritually, and (?) with our Lord's knowledge. In Surah Al Imran, verse 7, it says ve'r-râsihûne. Ve'r-râsihûne: people (?) with Allah's knowledge. Where? In nafs-i radiya, in the state of ilm al-yaqin. Allah Himself raises them with His knowledge. After that, nafs-i mardiya; he becomes qutb al-azam, if there is one who comes within it. Then he becomes qutb al-aqtab, nafs-i safiya, to remove falsehoods from the religion. Yes.

In this case, the one that will cut the root of superstition, Surah Al-A'raf, verse 172: without people seeing it spiritually, those who have not been (?) with our Lord's knowledge cannot render the meanings of these verses by knowing Arabic. In this case they render them by describing our Lord. That is why our Lord, every two hundred years, raises a qutb al-aqtab, removing the falsehoods that entered the religion, and so continues the religion until the Day of Judgment. What I've said corresponds to this verse. Did they think they would extinguish Allah's light with the blowing of their mouths? Allah will continue His light until the Day of Judgment.

They make this a superstition too. What does it say? He will complete it until the Day of Judgment. Will complete, they say. Complete is one thing, continue is another. Complete means it came incomplete and He will go on completing and completing it. That is why it comes to mean that Allah will try people according to their states.

But when it says continue: inne'd-dîne inda'llâhi'l-İslâm; I have perfected your religion for you today. With Me the religion is Islam, He says. Whoever seeks a religion other than Islam, let him seek a god other than Allah. Yes.

We have come to Surah Al-Anbiya, verse 101.

As for those for whom a good end has been decreed by Us, how nice, a good end decreed by Him. They have always ascribed attributes to Allah. These are kept far from Hell.

Themselves, we are reading the correct one now. As for those who had good ends decreed for themselves, themselves, for themselves, as for those who had good ends decreed for themselves. Here not kendilerini but kendilerine. Between the letter i and the letter e, (?) comes about. Sir. As for those who had good ends decreed for themselves. And a person who has believed, given his heart to Allah, kept to Allah's prohibitions, believed in what He says to do, been closely engaged with them, people who believed in no one but Allah. What happens to them? Good ends for themselves, having them decreed: these are kept far from Hell.

Why? Allah doesn't put them into Hell. Because he obeyed, you'd say. Is there no other meaning?

It speaks of the fire of Hell in a figurative sense. O Allah, keep this servant of Yours far from here. His light is putting out my fire, it says. His light. Is there a verse for this too? There is. Surah Al Imran, verse 131. Do not go toward the fire prepared for the disbelievers, it says. How nice. That is, if you lose that light, you will burn in that fire, it says.

If they had known these verses this way, would they render them like this, come on? But one who still, hearing the truth, turns his back on the truth, falsehood, to his own rank, his fame, his money, to himself, devoted to praise, following the states of his nafs, even if he knew Allah's word as (?), still rules with falsehood and, so as not to lose his place, to cling to people, says those verses in the same way, as falsehood. Come on, people won't save me. If, through the mistakes you have made until now, you have seen the truth, you will return to the truth. This is Allah's obligation upon us.

The Prophet (peace be upon him) says, if knowledge is in China, go and take it. And there truly is knowledge in China, isn't there? Yes.

In the verse: Bismillahirrahmanirrahim. Even if the whole world, it says, turns its back on you, and in this universe, that is its meaning, if you are left alone in the universe, say: Allah, the Lord of the great Throne, the Lord of the worlds and the Lord of this Throne, would be enough for me, it says.

Where is your rank? Where is your fame and renown? Your (?) against Allah who created you. Yes.

The wrongly written part in this verse is this: As for those for whom a good end has been decreed by Us; the correct one: as for those who are decreed themselves to good ends. Let's correct this part too, and then we'll continue with that letter.

Yes.

As for those who had good ends decreed for themselves. The translators, when rendering the verses, rendered them completely backwards and ascribed attributes to our Lord. Does our Lord, committing injustice among His servants, leave aside the one whose rank is high in His sight and put the lower one ahead of the one whose rank is high? He does not.

Does our Lord leave aside all the Muslims who obey Him and, looking to those whose rank is high, keep only those He loves far from Hell?

A person has seven states of the nafs. And accordingly there are seven paradises. The eighth paradise is Makam-ı Mahmud. It is reserved for the Prophet (peace be upon him) and his Ahl al-Bayt. Muslims are kept far from Hell. Because if Paradise is forbidden to the disbelievers, then although the sinners among Muslims will enter Hell, when they have served their punishment by entering it, for them to remain in Hell, in Hell forever is forbidden to Muslims.

One day they will serve their punishment and enter Paradise.

In Surah Al Imran, verse 131, our Lord says: Beware of the fire prepared for the disbelievers. Our Lord, in Surah Al-Baqarah, verse 24, says: You cannot do this. You certainly will not be able to. That is, you can never bring a surah of the Quran. So beware of that fire whose fuel is people and stones. It is prepared for the disbelievers, it says. Yes. When a Muslim enters Hell, the light of faith in him keeps him away from the fire in Hell. It keeps him away. Without ascribing attributes to our Lord, the correct rendering of the verse is this: as for those who had good ends decreed for themselves, they are kept far from Hell.

Yes.

Let's do one more verse, and end our lesson here.

Yes, Surah Al-Anbiya, verse 111.

I'm reading the wrong one: I do not know. Perhaps the postponement of the punishment is to try you and, for a while, to let you benefit from opportunities, it says. Here it says try, look. Whereas the correct one: I do not know; the delay of your promise, the postponement of the punishment, may be a penalty, an affliction for you, or an enjoyment for a while. The meaning of the verse here, that penalty and affliction, they remove; it's there in the thing, in the verse. Because the verse has ways of being rendered word by word. Now, what does it say? Perhaps the postponement of that punishment is to try you and, for a while, to let you benefit from opportunities.

As for the postponement of that punishment, (?) will surely enter this punishment. So that punishment too is an affliction, or an enjoyment for a while. That is, for you it is a penalty, an affliction, or an enjoyment for a while.

Here, when it says the postponement of this punishment: We, those criminals, in the places where they are, to the highest; they, in the places where they are, rise to the highest rank so that they increase their sins. So that they increase their penalties, so that they increase their sins. Look, now this is the verse. We, those criminals, in the places where they are; they, in the places where they are, rise to the highest rank so that they increase their sins. Otherwise Allah does not increase them. There, these are what those verses correspond to. The verses never contradict one another; they confirm one another.

Look, there, it was postponed. There, his sin (?). It has not reached that level. Those things: the postponement of the punishment. That is, he will meet even more penalty. Perhaps for you a penalty, and this penalty is an affliction, or for a while an enjoyment.

The correct one: perhaps for you a penalty, an affliction, or an enjoyment for a while. Allah Almighty has no need to try anyone. And a prophet especially would never use this word. Our Lord made a covenant with people at Kalû Belâ. He wrote people's wishes and desires for them as their destiny. In this case, it is not possible that the Prophet (peace be upon him) told people: the postponement of that punishment is a trial for you and, for a while, to let you benefit from opportunities. Because the Prophet (peace be upon him) knew the verses very well. Our Lord Himself, our Lord Himself raised him.

For this reason the Prophet (peace be upon him), our Lord, that our Lord has no need to try anyone, knows very well. That our Lord programmed these worlds until the Day of Judgment; there is not a single living being to come until the Day of Judgment of whom our Lord does not know what it will do: by the verse. The Prophet (peace be upon him), about our Lord, does not use the words He tries you. The correct form of the verse is this: Perhaps for you a penalty, an affliction, or an enjoyment for a while. How nice. Because he does not know the unseen. La gayb-i illallah. Ömer Sefa, my son, I stopped at Surah Al-Hajj, on page 254; whenever I say any page, you always write down the wrong pages for me. 254, page, Surah Al-Hajj, we stopped at verse 16. Peace be upon you.

May Allah's mercy and blessings be upon the whole Islamic world, upon those who say Allah.

Stay well. I entrust you to Allah. Peace be upon you.