Talk of 18 November 2023

Here there's a question, I think. Let's have a look. Hodja, someone asked where you give the lessons, he asked. Hodja, someone asked where you give the lessons, Hodja. Yusuf Memişoğlu. Where is it? Ah, Yusuf Memişoğlu, Hodja, he says where do you give your lessons. Yes. He said it once more. He asked, are you in America. Page two hundred (?)? Look, (?)? This is where we left off anyway. Yes, Hodja. Right. Who is this? Who is this? Did we read this? Hodja, we answered that last week. We answered it last week. Ömer Sefa. That one is also Yusuf Memişoğlu, a guest. Good. Come to this. Let me take this from here.

Let me bring it over here like this. Let me close this. Okay. The broadcast has started for you, Hodja. Let me (?) a bit. Okay.

Yusuf Memişoğlu, a guest, says: Hodja, where do you give the lessons?

We don't give lessons. We broadcast over the internet.

We have our foundation in Arnavutköy, Istanbul. I broadcast from the foundation. In Ankara, in the Esenboğa neighbourhood, across from Esenboğa Airport, we have our foundation. I broadcast from there.

If you want to ask something, in whatever way it may be,

here we have our question board. You write there, we answer. We left off at verse 16 of Surah Al-Hajj. Before going into it, first, the Friday greeting I wrote to you on Friday: it was verse 70 of Surah Al-Isra. We wrote it in its wrong version. The wrong version. I mean, we wrote the wrong rendering of the verse. But mashallah, the students have more or less all understood that it was rendered wrongly.

What did we say in the wrong one? We said: We have truly made the children of Adam what does it say? It says, We made them possessors of glory and honour. Right. Look, the children of Adam, possessors of glory and honour We made them. Where do glory and honour come from? They come from Allah Almighty having given man of His spirit. Well, since this glory and honour comes from Allah Almighty giving of His spirit, is there a verse to support it? There is. It says, if you seek glory and fame, glory and fame are with Allah. Well, go ahead. How nice.

We carried them with various means of transport on land and sea. Now, as if Allah Almighty did not know that people would be carried in the air, He did not write that. This too is meaningful. But if you pay attention here, when it says with various means of transport, in parentheses, in parentheses, they opened it up: on land and sea. They didn't take the air into account at all. What does this mean? When it says various means of transport, it can be at sea, on land, and in the air.

We gave them good provisions. Right. Again, it says, We truly made them superior to many of those We created. Now, when it says of those We created, made superior to many, there are two meanings here. The first meaning: as if Allah Almighty created a being more honourable than mankind. Then: We created mankind upon glory and honour, it contradicts that verse too. What does it say? It says, We made the children of Adam possessors of glory and honour. This contradicts that too. The second contradiction: what does Allah Almighty say? It says, We made them superior to most. Allah Almighty does not make anyone superior to another.

What does this resemble? A father (?). Does he hold his children above one another? His own children. Ah, how does he hold them above? Whoever comes close to him and treats him better, and whoever does wrong, the father surely won't hold the two to the same measure. So we too, if we approach Allah Almighty through the deeds we ourselves have done, we will have become close to Allah Almighty. Otherwise Allah Himself did not choose us above the others. Or make us superior. These places were all rendered wrongly. Now look, let's read you the correct one.

We truly made the children of Adam possessors of glory and honour. We carried them with various means of transport. We carried them on land and sea. We gave them good provisions. Again, it says, some of the people We created are truly superior to many. That is, when with Allah Almighty, in the address Elestü bi-rabbiküm, we made the covenant, when Allah Almighty made the covenant with people, since He knew the secrets of their hearts, with the characters they had given as being close to His Being He equipped them. Within Islam these characters, in people's seven states of the nafs, take shape. What are the seven states of the nafs? A person is a Muslim, but of what Allah Almighty says he does none.

How is he a Muslim? But he makes no concession on his testimony of faith. What does he say? La ilahe illallah Muhammedün Resulullah. But there is drinking, gambling, adultery too. All of it. But as I said, he makes no concession on Allah. He doesn't leave Islam. Second, he prays, fasts, gives zakat. But this has two faces. If he leans towards evil, he falls into nafs-i emmare. No, if he rises to taqwa, he goes up to nafs-i levvame. Then he rises to mülhime. In nafs-i mülhime, if he is not deceived there by the door of miracles, if he doesn't say I've become a great saint, with taqwa he rises to nafs-i mutmainne. What is nafs-i mutmainne?

Being honoured with the Being of Allah Almighty, His manifesting in one's heart. Surah Al-Fajr, 27-28-29-30, in its words: O soul that has found peace, with your Lord pleased with you and you pleased with your Lord, enter among My servants, enter My Paradise; the people it speaks of. Here too, if a person rises, he reaches nafs-i raziye. What is nafs-i raziye? İlmel yakısı (?), the state of ilmel (?), being personally raised by Allah Almighty. İlmel yakın dürümü (?). If he goes up from there, which comes once in a hundred years, nafs-i razıya. I mean nafs-i marziyye. Above that, nafs-i safiye, which comes once every two hundred years.

Now these people, Allah Himself did not single these people out. These people attained these ranks through their closeness to Allah. So Allah did not hold anyone above anyone. People gained superiority through their closeness to Allah. In fact, in a verse Allah Almighty says this: the prophets too are superior to one another, it says. By what? By their closeness to Allah. Yes. No human, even the prophets, is a robot. They are not all people of the same capacity doing the same job. In this case all the prophets have a faith superior to all created humans. Even so, they too are superior to one another.

Yes, I think now the verse we wrote, the one we rendered wrongly, the one we wrote to you, we have completed by explaining it to you this way. Yes, we left off at verse 16 of Surah Al-Hajj. The wrongly rendered footnote. Thus We sent down that Quran as clear verses. The truth is that Allah guides whomever He wills to the right path, it says.

Now here I will say this in addition. The verse is correct. But the Arabic wording is incomplete, and because the Turkish translation is incomplete some misunderstandings arise.

Allah Almighty says, thus We sent down the Quran as clear verses. Now this contradicts the following verse. I'm saying this in addition. We didn't write this part anyway.

Allah Almighty: some verses in the Quran are muqatta verses.

These, people don't know them. So where is the clear here? Muqatta verses. Elif Lâm Mîm, Tâhâ, Yâsîn.

Some are mutashabih, and some are the Quran's foundation. That is, the commands He has made known to us. This they should write like this. Thus We, that Quran, with some verses excepted, that is, muqatta verses excepted, our other verses are, for people, clear and plain. We sent it down clear and plain. That is, We sent it down in the best way, so that people would understand. If it were like this, the verse would fit right in its place. But because the Turkish wording is incomplete, one needs to add here, in parentheses. The truth is that Allah guides whomever He wills to the right path. We only explained this part.

The other part we explained here in addition.

And the correct one: thus We sent down the Quran as clear verses. The truth is that Allah whomever He wills, whoever, to Allah's guidance attains. The truth is that whoever wills attains Allah's guidance. Because we said will is twofold: universal will and partial will. Universal will: Allah Almighty does what He wants. He creates what He wants. But from now on He will create nothing until the Day of Judgment.

Hodja, are you deciding in Allah's place? No, my Lord says it. In which verse?

We sent down the Quran. We are its guardian. When We sent it down, there is a book that is preserved in the Preserved Tablet. After that, nothing is added to it and nothing taken away, it says. So He has bound everything. And it is programmed until the Day of Judgment. Now it neither goes outside this nor is anything lacking within it. So it is finished. Therefore Allah Almighty does not guide anyone to the right path as He wills. Whomever He wills. Rather, whoever wills. Whoever asks of Allah. Because we said will is twofold. One, universal will: He creates what He wants. And partial will, in people: whatever a person asked of Allah, Allah Almighty, without interfering with his wish in any way, his desire and wish, his own intent, He wrote for him as his destiny.

In this case Allah Almighty neither leads anyone to the right path nor leads them away from the right path. What does this mean? Allah Almighty using His will over people and steering them does not happen. In this case, verse 172 of Surah Al-A'raf, because they did not know this verse, the word men yeşâ people have always attributed to Allah's willing. Without looking at the rest of the verse. This question arose in their minds and they could not get past it. What is it? The question in his mind. Allah does what He wills. Well, does Allah do what He wills? He does, but He made a covenant with you.

Why did He make a covenant? He will record your smallest atom's weight of good. He will also record your smallest atom's weight of evil. Why will He record it like this? Why did He send me to the world? If He sent me to make myself a witness to myself, why did He not settle my account there and put me in Paradise or Hell? Now, if the meaning of willing is attributed to Allah Almighty, it contradicts such verses and many other verses. Yet Allah Almighty's verses do not contradict one another; they always confirm each other. That's why the verses were rendered wrongly, and when it says Allah guides whomever He wills to the right path, it means whoever wills attains Allah's guidance.

When He said I am your Lord, Allah asks people. There He would have said as He wished: you go here, you go here, you go here. And He asks people: I am your Lord. And there people split into three groups; it's not me saying it. (?) (peace be upon him) says it. In Surah Al-Waqi'ah, you know, verse 7, (?) classes, it says.

Ve ashâbu'l-meş'emeti mâ ashâbu'l-meş'emeh, O people of the left, woe to you. Ve's-sâbikûne's-sâbikûn, ulâike'l-mukarrabûn, fî cennâti'n-naîm. The first group it mentions is the group of the foremost. They are the group of saints, prophets, martyrs and witnesses. And did Allah separate them? They believed in the oneness of Allah Almighty. The people of the right believed there is no other god but Allah. And they obeyed Allah. What did the people of the left do? Out of pride and arrogance, although they knew they had been created, because they denied Allah standing before them, who created them, Allah called them lying unbelievers.

That is the verse. He awaited the Lord of his own imagination. But there is a fine point here.

People, Allah Almighty, like a light, like this, something dim in a paradise, the idea of seeing Him like a light, is in their minds. They don't know at all that Allah created man like His own Being. Because He gave a part of His spirit. And because He appears in human form, here people became separated from one another. They awaited the Lord of their own imagination. Since Allah Almighty is free of deficient attributes, so that no one could say: if You had sent me to a world where Your Being is not seen, I would have worshipped You there, Surah Ta-Ha, verse 140. So now we are in a hidden world.

I mean, some also say this: Hodja, so are we now in a hidden world? As if asking a child. In this world, where Allah Almighty is not seen, a manifest world, the One we cannot see with our eyes, with our outward eyes, Allah Almighty, by knowing Him here or not, we live out what corresponds to the covenant we gave. Here we will prove what kind of person we are.

On the Day of Judgment, when we settle accounts at the supreme court, no one, Allah Almighty, will be able to question Allah Almighty. Now we've opened up a broad explanation of this verse here. Let's see what we wrote for people here? That's there too. Yes.

The wrongly rendered part in this verse: the truth is that Allah guides whomever He wills to the right path. The correct one: the truth is that whoever wills attains Allah's guidance. Our Lord, when He made the covenant with people at kalû belâ, wrote people's desires and wishes for them as their destiny. These destinies will never change again.

Yes.

In this case, will is twofold: universal will and partial will. Universal will is our Lord's. He created what He wanted. In this case our Lord neither punishes nor rewards anyone as He wills. When our Lord calls people to account for their deeds, with complete justice He will decide about them according to what people have done. In this verse too, that our Lord has no willing over people, that every soul made a covenant with our Lord, and that people's desires and wishes, as destiny, were written for them and this will never change; so in this case too, that our Lord has no willing over people, that is what we wrote.

In detail, in verse 172 of Surah Al-A'raf, it has been explained. There: why were we created? Where were we created? Why did He make a covenant with people? And although He knew what we were, why did He send us to the world? There, you can get information from there. We wrote it in detail in verse 172 of Surah Al-A'raf. We've come to verse 18 of Surah Al-Hajj. We read the wrongly rendered one. Do you not see that those in the heavens and those on earth, the sun, the moon, the stars, the mountains, the trees, the animals and many of the people prostrate to Allah? And for many, punishment has become due.

Whomever Allah humiliates and debases, there is no one to make him valuable anymore. Surely Allah does what He wills. Now this verse too, like the verse I opened a moment ago, we will open one part of it here.

We write the meaning of the wrongly rendered part. Let's open it up broadly here. It says, for many, punishment has become due. Now here, the trees, the animals and many of the people prostrate to Allah.

It says this referring to the people of the right. The people of the right. Otherwise all living and non-living things remember Allah. And when it comes to prostration, of people many, people who have not entered Islam, do not go into prostration. Those who have not entered Islam. If they enter Islam later, they prostrate, of course. What is prostration? Submitting to Allah and (?). Now it says, whomever Allah humiliates and debases. There is no one to make him valuable anymore. If Allah is going to humiliate and debase what He created, why did He create it?

It strains a person, doesn't it? Now in a verse it says this:

Allah creates nothing in vain.

Now what does it say here? Whomever Allah humiliates and debases: He created it Himself, He humiliates and debases what He Himself created. But He creates nothing in vain, right? And Allah's mercy, it says, (?) My wrath, right? Doesn't this here now contradict that verse? I mean, when people render the verses, by their own reasoning, supposedly because the Arabic comes this way, without grasping its meaning, they raise objections against Allah. And this is an objection against Allah. Of course Allah humiliates and debases no one, because Allah created all people equal. People became humiliated and debased by their own will, or became possessors of glory and honour by their own desires. Now let's assume this: let's give an example from Turkey. The Togg car, we produce it, right?

We produce Toggs. You bought a Togg, I bought a Togg. You went and hit the wall and smashed it.

Now what is the factory's fault here? What's the fault of the one who made it? And I drive nicely along the road. And I get praised. Look, they even show it as an example, right? Look, they say, how well he drives it. Why didn't you drive it like him? Well, if Allah, who created our body from clay, gave our spirit to the body as the driver, and if I, as the body or as the driver, rebelled against Allah, (?). That is, such absurdly rendered verses.

And the correct one: the wrongly rendered part in this verse is this. Whomever Allah humiliates and debases, there is no one to make him valuable anymore. Surely Allah does what He wills. The correct one: whoever has wished humiliation and debasement from Allah, there is no one to make him valuable anymore. Because it is the person himself. Surely Allah does what He wills. That is Allah. He does what He wills. You can't separate this.

Our Lord, when He made the covenant with people at kalû belâ, wrote people's desires and wishes for them as their destiny.

Their destinies will never change again. In this case, will is twofold: universal will and partial will. Universal will is our Lord's. He creates what He wants. In this case our Lord neither punishes nor rewards anyone as He wills. When our Lord calls people to account for their deeds, with complete justice He will decide about them according to what people have done.

We've come to verse 24 of Surah Al-Hajj.

We are reading verse 24 of Surah Al-Hajj. I'm reading the wrong one: and they were guided to the best of words. Guided. Who guided them? Allah guided them. They were guided to the best of words. They were led to the path of Allah, who is worthy of praise. Who leads me? Who led me to Allah's path?

Who, sir, directed me to the best of words? No one directed me to the best of words. If one is directed to the best of words, it is being conveyed to the unbeliever too. It is also being conveyed to (?). Since Allah will call no one to account for what He did not make known, why don't those who hear turn towards it? So it must be in a person's own nature. What is this state in one's own nature? When he made the covenant with Allah Almighty, in a way befitting Allah Almighty's glory submitting to Him and saying, You are my Lord. Yes. Now we read the correct one: and they turned towards the best of words.

Look, who? Us. Now, did we hear La İlahe İllallah Muhammeden Resulullah? We heard it. Did Allah Almighty make it heard? What does He say? I call no one to account for what I did not make known. Although Allah Almighty calls us to His Being, He does not lead us to His Being. Look. He says, do you believe in this? He leaves me free in my will. With my will I say La ilahe illallah Muhammeden Resulullah and I affirm it. Now He says, you affirmed what I made known to you. He makes this known to all the people of the world, from our father Adam to those who will come until the Day of Judgment. But those who gave Allah a good covenant turn towards the best of words.

If they gave Allah a bad covenant, if He said they are lying unbelievers, if he awaits Allah Almighty like the Lord of his own imagination, or, as an idolater, awaits that form in his own imagination, after being called to account, in the hereafter, in Hell too, with the same character, the Lord of his own imagination he will await, and on himself, on our Lord who created the worlds and us, he will take revenge.

Doesn't he say so to Malik too? O Malik, tell your Lord to lighten the punishment on us a little. He cannot say it to our Lord. Yes. And if he had said to Allah Almighty, my Lord, he would not have said, O destruction, where are you. Instead of saying destruction, where are you, if, affirming with the heart (?), he says You are my Lord, if the light of Allah moves through his heart, the fire, figuratively, says, the light of Your servant is putting out my fire, take him away from me, and Allah takes him out of there. But they don't have that quality. So, since within the destiny that character gave, he cannot get out, within his own will, forever they will remain as the last logs of Hell.

There is no death.

And they turned towards the best of words. They entered the path of Allah, who is worthy of praise. How nice. You know, it says whoever seeks glory and fame, glory and fame are with Allah; here too it says they entered the path of Allah, who is worthy.

This verse was rendered wrongly from start to finish. Our Lord directs no one to the best of words and leads no one to the path of Allah, who is worthy. As we always say, the commentators, the translators, because they did not know the meanings of verse 172 of Surah Al-A'raf, rendered the verses wrongly and constantly blamed our Lord. The correct rendering of the verse: and they turned towards the best of words, they entered the path of Allah, who is worthy of praise. All responsibilities, the deeds committed, since they are committed by people, people will be called to account for what they themselves did.

Yes. We've come to verse 25 of Surah Al-Hajj.

Those who disbelieve, from Allah's path and from what We made an equal qibla for all people, local or from the provinces, the Masjid al-Haram, who try to keep people away: let them know that whoever deviates there from the truth with such wrongdoing, We will make him taste a painful punishment. Yes.

Here too the correct one: those who disbelieve, from Allah's path, local and from the provinces, from the Masjid al-Haram, which We made an equal qibla for all people, who try to keep people away: let them know that whoever there, with such wrongdoing, wants to lead astray from the truth, him We will make taste a painful punishment, it says. Now what does it say here?

Whoever deviates there from the truth with wrongdoing. The people who come there come to Allah. They aren't deviating through wrongdoing. But those who block the way there, when the Prophet (peace be upon him) was going to Mecca, they make an akabe (?) agreement. They don't let him into Mecca. Like this. There, he blocks their way. If they try to (?) the worship of Allah at the Bayt al-Haram, so if they want to lead astray from the truth with such wrongdoing, We will make him taste a painful punishment, it says.

The wrongly rendered part in this verse is this: whoever deviates there from the truth with such wrongdoing, if they deviate from the truth with wrongdoing, who will do wrong and deviate from the truth? Here the person wrote it according to his own reasoning. If they deviate from the truth with wrongdoing: there's no wrongdoing there. You are coming into Allah's presence. Sir, We will make him taste a painful punishment. The correct one: whoever wants to lead astray from the truth there with such wrongdoing, We will make him taste a painful punishment. So, by tampering with the verses, our Lord's verses setting against one another, wanting to (?) Islam into superstitions, poor people wrote these superstitions.

Our Lord says in a verse: when you are tormented at the cost of your life, deny with your tongue but do not deny with your heart, He decrees. First they torment, right? Okay. If you're going to be killed, don't deny in your heart. Okay. You can say, I denied Allah. To protect your life. Afterwards, in your heart: my Lord, You know me. You gave me a trust. With this trust I am obliged to worship You to the end. You are the one who knows the (?) of my heart, of what I say, he will say. In this verse the meaning is not if they deviate from the truth; to those who want to lead astray from the truth We will make them taste a painful punishment, He decrees.

Yes.

Here one must pay great attention to words. One word brings to nothingness, one word to existence. With the change of one letter. Once We prepared the place of the Baytullah for Abraham and said to him: This is verse 26 of Surah Al-Hajj, the wrongly rendered one. What does it say? Once We prepared the place of the Baytullah for Abraham and said to him: Do not associate anything with Me. How nice. For those who circle, those who stand in worship, those who bow and prostrate, keep My house clean.

Now, a beautiful thing here, can you see it? A deficiency. Once We prepared the place of the Baytullah for Abraham and said to him: Do not associate anything with Me; for those who circle, those who stand in worship, those who bow and prostrate, keep My house clean. Can you see something here? Wrong. Remember that time when, for Abraham, at the place of the Bayt-i Şerif, We prepared a station. This is the meaning of the verse. We prepared a station. And We said to him: Do not hold anything equal to Me; for those who circle, those who stand in worship, those who bow and prostrate, keep My house clean. What does it say here?

It says, prepared the place of the Baytullah for Abraham. Not prepared the place of the Baytullah; the Baytullah already exists. Whereas, for Abraham, at the place of the Bayt-i Şerif, a station We prepared. What is this? The Maqam Ibrahim. when we finish the circling, there we pray two rak'ahs.

Yes. We said this verse was rendered incompletely and with a different meaning. Incomplete. They rendered the verse incompletely. I didn't make this up. It's in the verse. In the meaning of the verse.

It is said like this: once We prepared the place of the Baytullah for Abraham. The correct one: remember the time when, for Abraham, at the place of the Bayt-i Şerif, We prepared a station. That is the Maqam Ibrahim. When it says We prepared the place of the Bayt-i Şerif: the House, since our father Adam, has remained in its place. The House, once buried under the sand, was later, by Allah's command, by Abraham (peace be upon him) and his son Ishmael brought out from under the sand and raised. Beside the House, opposite the door of the Baytullah, He had a place of prayer prepared for Abraham.

The verses are beautiful, but those who render them have twisted them.

Surah Al-Hajj, verse 37: Neither their flesh nor their blood reaches Allah. What is this? The sacrifice.

It says, choose a big sacrificial animal. So the Sirat is crossed quickly.

Against this, what does Allah Almighty say? Neither their flesh nor their blood reaches Allah. If you choose a big sacrifice because of your faith in Allah, and the most impressive of the sacrifices, like Abel; you know, he kills Abel, what does Abel do? He chooses the best of the sacrifice. And Cain chooses the scrawny one. Allah Almighty accepts Abel's sacrifice. So why will you choose the best? You will give it from the heart.

In this case, towards Allah Almighty, your love and affection you will show. Neither their flesh nor their blood reaches Allah. But only your taqwa reaches Him. Yes. Now where, he'll ride on the Sirat Bridge and cross over?

We say there is no Sirat Bridge. These people, about the Sirat Bridge, have finally come round to my word. They say there is no Sirat Bridge. It's a saying. What did it say, remember? If you slip from the sirat-ı müstakim, you fall into the middle of Hell. Right. Well, the sirat-ı müstakim is a road leading to Allah. If you slip from there, you will have entered the second road, the road to Hell, to the middle of Hell you go. They've done this. Sir, hooks, (?), beatings, (?), they even took the prophets there, sir, they invented fires that don't burn, channels, caves they invented. No way! Don't you know anything about the verses?

I mean, Islam, Allah Almighty, with superstitions out of your own head, sir, Allah Almighty, if you accuse Him like this, the punishment you'll suffer for it in the hereafter, will you be able to see it? Will you be able to say it? Will you be able to feel it? Well, if you don't know, keep quiet! If you don't know, keep quiet!

If speech is silver, it says, silence is gold.

Yes. If you know, explain, it says, so they know you as a person.

If you don't know, it says, keep quiet so they know you as a scholar.

Yes.

So that you recognise Allah as great because He guided you, He thus gave these animals for your benefit. O Muhammad! Give good tidings to those who do good. Look, how nice. He doesn't say: I (?) to good people, to Myself well I (?). Neither their flesh nor their blood reaches Allah. But only your taqwa reaches Him. So that you recognise Him as great and attain Allah's guidance, He thus gave these animals for your benefit. O Muhammad, give good tidings to those who do good. What does it say here? So that you recognise Allah as great. Whereas, so that you recognise Him as great, to Him only your (?) is needed; so that you recognise Him as great and attain Allah's guidance.

Sir, here there is no being guided. It says, so that you recognise Allah as great. He thus gave these animals for your benefit. Besides, why do you slaughter this animal? To attain Allah's guidance. I mean, we're not putting this guidance here from ourselves. These are in the verse. These people cut the verses and took half of them, like this.

The wrongly rendered part in this verse is this: because He guided you, because He guided you, so that you recognise Allah as great. The correct one: so that you recognise Him as great and attain Allah's guidance. They have constantly, making our Lord discriminate among people, the verses rendered. All created people are Allah's servants. Our Lord does not discriminate among the servants He created. Every person will be called to account for the deeds he himself committed. If our Lord had discriminated among people, He would not have said this verse: We have divided even the world equally for you.

The world, even this realm; you know those in the deserts who say, what is our fault? There there's oil, there's gold there. An American is extracting gold in a city of Saudi Arabia, gold. Gold. But if a person himself, for this, doesn't use his own property, what is our Lord to do about it? Everyone will work by his own will. Look, there's so much oil in Turkey. Were we able to find it? People came and found it. In the 1950s, the 60s, they poured lead into them, to change their course they tried. They sealed the wells. Now oil is gushing from each of them. Oil from each one.

You'll get rich. Now you'll drill wells everywhere. And we have more oil than will meet our own needs. We'll increase it slowly.

What did we say? The wrongly rendered part in this verse: Everything: so that you recognise Allah as great because He guided you. The correct one: so that you recognise Him as great and attain Allah's guidance. They have constantly rendered the verses making our Lord discriminate among people. All created people are Allah's servants. Our Lord does not discriminate among the servants He created. Today the worst person is the hypocrite. Because he will burn in the lowest layer of Hell. Because his colour is not clear. He is like a chameleon. He comes to a Muslim and says, I'm a Muslim. When he goes to his own allies he says, I will mock them.

I will make fun of them, he says.

The other is the idolater. What does Allah Almighty say? Do not marry idolaters. Yes. Marry from the People of the Book. About this, some smart alecks say there is abrogation in the Quran, they say. There is no abrogation in the Quran. Allah does not refute His own word. One is the idolater. He recognises no Allah, book or prophet. The other is the People of the Book. You may marry from the People of the Book, He says. But you may not marry from the idolaters, He says. Then, when it says marry from the People of the Book, the idolater, inside the People of the Book, he places. And so he says there is abrogation in this.

Our Lord, among the servants He created, does not discriminate. Every person will be called to account for the deeds he committed. If our Lord had discriminated among people, He would not have said this verse. We have divided even the world equally among you, He decrees. To some oil, to some gas, to some the minerals He created, to some grain and cereals, to some orchards, to some the blessings of the sea; to people, beyond counting, He has divided His blessings equally.

Our Lord made a covenant with people at kalû belâ. He gave them their desires and wishes as destiny. In this case our Lord will never again, taking people's will away from them, use His own will over people. Because our Lord does not discriminate among His servants. Those things have happened. The destinies have happened. The destinies were written. The worlds were programmed. Until the Day of Judgment these worlds will continue on this program. We've come to verse 38 of Surah Al-Hajj.

We read the wrong one. Allah protects those who believe. It is also certain that Allah everyone who is treacherous and ungrateful deprives of His love.

The correct one: Allah protects those who believe. It is also certain that everyone who is treacherous and ungrateful, in parentheses, as long as they continue in that state.

He did not single them out, did not say, I threw them away. Among them there will be those who turn back. is deprived of Allah's love.

The wrongly rendered part in this verse is this: Allah deprives everyone who is treacherous and ungrateful of His love.

Aren't there ungrateful people? Aren't there ungrateful ones among Muslims too? Aren't there those who deny what they ate? Plenty. But the Muslim says La İlahe İllallah Muhammeden Resulullah.

Allah Almighty does not exclude him.

And everyone who is ungrateful, who is ungrateful, it says, He deprives of His love. Then these, from that ingratitude, turn away. If he says of the provision (?) that it is from Allah, he gets away with it. What is meant by ungrateful here?

A Muslim too is ungrateful. But as long as he says the testimony of faith, he is under Allah's mercy. He is within His love. Here ungrateful means eating and drinking what Allah gave and denying Allah. Its meaning, the meaning here is this. Yes. And the correct one: it is also certain that, the correct one, everyone who is treacherous and ungrateful, as long as they continue in that state, is deprived of Allah's love. It says treacherous anyway. What is this treacherous?

You feed a person, give him drink, and he becomes your enemy. Isn't that treacherous? So those who are treacherous towards Allah in this way. Ungrateful people. In this verse they abolish our Lord's attribute Tawwab. Our Lord, in verse 83 of Surah Al-Waqi'ah, until the time He calls when the soul reaches the throat, repentance He accepts. When the soul reaches the throat: in one narration up to the (?) bone, in another narration below the (?) bone, up to the hollow where the breastbone meets the throat.

When the soul comes there, the door of repentance is open up to there. Then the door of repentance closes. The reason the door of repentance closes: the times from a person's age of puberty up to the moment of death are shown to him. For this reason, until the worlds he lived are shown to him, the door of repentance is open. When the moments he lived are shown, the door of repentance has closed. So in this case the correct version of the verse: it is also certain that everyone who is treacherous and ungrateful, as long as they continue in that state, is deprived of Allah's love.

People who haven't experienced this can't know it. You know, where is this door of repentance.

A question comes to mind. Özlem, did you experience it? Yes, I experienced it. How does death happen? Repentance, where does the door of repentance close? Honestly, in a time as short as cigarette smoke dispersing before your eyes, the states from my childhood to the moment of death passed before my eyes rapidly like this. This is what is called serîü'l-hisâb. Within time, time settles your account in seconds. It shows it to you.

That's why we write this part too. Until the soul reaches the throat.

We've come to the fortieth verse of Surah Al-Hajj. Do you see how many mistakes there are here? They are none other than those who were driven from their homes unjustly only because they said our Lord is Allah, such people. If Allah had not repelled and prevented some people's evils by means of another part, then surely monasteries, churches in which Allah's name is much mentioned, synagogues and mosques would have been destroyed. Allah surely and continually helps those who help Him, His religion. Indeed Allah is strong, mighty. How nicely it's written. We read these and pass on. But this is wrong.

Well, not all of it is wrong, but most. Let me not say all. Most of it is wrong. But how nice. They camouflaged this part. It seems hardly possible to understand it.

What does it say now? They are none other than those who were unjustly driven from their homes only because they said our Lord is Allah, such people. Right. If Allah had not repelled and prevented some people, their evils, by means of another part, then surely monasteries in which Allah's name is much mentioned, churches, synagogues and mosques would have been destroyed. Here there is a mistake.

If Allah had not some people's evils by means of another part repelled and prevented: now here Allah is intervening. So, since Allah is intervening, then those Muslims He should not drive from their homes. Isn't that so? How nice. So the people who are driven from their homes, like us now, I mean like at this moment, as Israel would destroy Islam, or as it committed the genocide there, the Islamic Union and some states are now uniting against Israel.

Who are these? Those who do it by their own will. We read the correct one: they are none other than people who were unjustly driven from their homes only because they said our Lord is Allah. If, for Allah, other people had not some people's evils repelled and prevented. Look, do you see?

It has changed now. What do we say? If, for Allah, the evils of some people other people had not repelled and prevented, then surely, in which Allah's name is much mentioned, monasteries, churches, synagogues and mosques would have been destroyed. Last night in Berlin, Tayyip Erdoğan said the same thing. He said, there they are hitting churches too, hitting synagogues too. They're hitting mosques and masjids too, he said. They're hitting your places of worship too, he said. Why are you silent, he said. We don't owe him anything, he said.

Do they owe something? No. What debt is this debt?

A debt of freemasonry, freemasonry. All the men at their head are all freemasons. The people at the head of many states are all freemasons. Because the man placed them at their head beforehand. yes Allah surely helps those who help Him, His religion. Indeed Allah is strong, mighty. Now with the verses, Israel and Hamas, if we compare them, the verse says this: you, plant your feet firmly, hold on tight like that; first We take those We love from among you, it says, that is the verse. Allah those He loves takes. Then, if, saying I'm being defeated, you pull back, you're left with the beating you took. Hamas this knows, it resists. Why couldn't it carry out a ground operation?

With guided missiles in their hands they destroyed their tanks. They destroyed their million-dollar tanks, and Hamas, with the destruction of the tank, shows pulling the man there out and entering the tunnel, last night like that, and it can't get inside either.

That's why he says, I'll drop an atomic bomb.

Not an atomic bomb. Whatever you drop, you'll hit yourself.

Yes. He will hit himself. That's why Turkey, in the time of the Ottoman Empire, in the Çanakkale war, we were down to ten million people. Along with women and children, to the last drop of our blood, our ancestors fought. Right? Now, what does Mehmet Akif Ersoy say? The last hearth smoking over my homeland. What does this mean? Even if one person remains, he says, (?) I stand against you. I mean, you can't take this place without finishing me. And what did we do? Allah with us, when at last with one cannon the Elizabeth ship was buried in the middle of (?), the English turned back and left.

And victory, the victory of strong people it was. Not of the strong; it was the victory of the weak. This strength, where did those weak ones get it? They got it from Allah. Now one of them, one charlatan, says this about the Palestinians. You have no cannon, he says, no rifle, no soldiers, no planes. What are you resisting against, he says. Whoever says that cannot be a Muslim, nor Turkish blood does he carry, because this one is repeating the words the Jews said before. The Jews' words: what do you have that you stand against us, he says.

And I answered him. In Çanakkale, with armoured ships, with ironclads, with their planes, with those toys, I said, with their toys, of the people who came to occupy, behind them, a handful, chests full of faith, with Allah behind them, a unit there was, I said. But this handful of people, those who were with Allah, brought their toys down on their heads, I said.

Those toys in their hands will come down on their heads too. But it will resist. It will resist. It will resist until one person is left. Then they will be daunted, (?). Rebellion has already started in their own affairs. In just thirty days, forty days. Yes.

The wrongly rendered part in this verse is this: If Allah had not some people, their evils, by means of another part repelled and prevented. The correct one: if the evils of some people, for Allah, other people had not repelled and prevented. In this verse too, again, they attach everything to Allah Almighty. Whereas people, to prove what kind of people they are, to the world were sent. In this case, saying if Allah had not repelled and prevented some people, their evils, by means of another part, they attach matters to Allah. Whereas if some people, the evils of some people, for Allah, other people had not repelled and prevented: when the verse is rendered this way, its meaning would have been opened without attributing it to our Lord.

Allah Almighty never interferes with people in the world, with what they do in the world. But what people do is written to their own account. In this case, if miskatel rahib and miskatel reşer (?), the deeds people have committed, are written in their own records, our Lord against (?), our Lord in the matter interfering, some people against some, against some people, by sending, taking people's will away from them, if our Lord by His own will is going to send people against one another, why did He make a covenant with us? In the wrongly rendered verses, the meaning changed with changes of letters; if it had changed, the verses contradicting one another, our religion into superstitions would have turned.

We've come to verse 52 of Surah Al-Hajj. We're ending this here. Stay well. Be entrusted to Allah. Our page is page 259. We left off at verse 52. I caught a bit of a chill. My throat hurts. Yes.

Yes.