Talk of 25 November 2023

Ömer Sefa, page 259, Surah Al-Hajj we left off at 52, he says. Surah Al-Hajj 52, page 359 This here is 53 Page 52, 52. Yes Now here, first, let's move this part over to this side.

Let's take it like this. Like this. Let's bring that down too, like this. Ömer Sefa, guest.

Ömer Sefa, guest. Guest. Hatice, guest. Hatice, guest. These are new, aren't they? They're new, Hodja. Gül, guest. We answered those, Hodja. Gül, guest. Let's see if there are more further up.

Erdem, guest. We answered those, Hodja. We answered, didn't we? Yes, we answered them, Hodja.

Yusuf Memişoğlu, guest. Hodja, where do you give the lessons from? We answered that one, Hodja. We answered, Hodja. Yes, we answered, Hodja. Gül, guest, says: Hodja, blessed talks. A relative of ours inherited from her aunt, may Allah let her spend it well. Since the aunt had no children, her property went to her siblings. When they could not agree on the remaining inheritance, they went to court.

This relative of ours hired a lawyer for the inheritance.

When they couldn't agree, this relative hired a lawyer for the inheritance. The lawyer will take five percent of what she gets from the court, but since her siblings will also get their share according to the outcome of this case, can this relative, the lawyer's fee and this relative, the lawyer's fee and the lawyer's five percent cut, to be shared among the siblings, ask of her siblings as she wishes? Does she have the right? A khatm was done for the Palestinians. Can you say its dua? May Allah be pleased with you. I kiss your hands. We would say its dua; we are sitting here doing that anyway.

We always pray. But we don't pray openly here in this way. That's one. Second, if she hired a lawyer, she will certainly pay the lawyer something. These siblings too, since inheritance will fall to them as the lawyer, as the law says, need to contribute to the lawyer's expenses. They will all contribute, as is their due.

Peace be upon you, Hodja. When one of the spouses dies, after one year or five years have passed, they say they are not buried in the same grave. The marriage is said to have ended, after all. The body turns to earth. Why aren't they buried?

The mother or father or sibling can be buried, that is known. Why aren't spouses buried? Is it a sin if they are buried, they ask.

In one narration, well, not a narration, but normally a human body's bones also decay in the earth within seven years. After seven years one can be buried on top of one's mother, father or someone else. That is fine. We too buried my brother on top of our mother. But my mother passed away in 2004. My brother passed away last year, or was it this year? He passed away last year. So after 7 years one can be buried. It's frozen there. It's not speaking. Is it speaking there? Okay. It's not speaking there, it's frozen. Now it's speaking.

In the past people were few and graves many; there was no such thing. Now people are many and space is scarce. Because where people are many, the land got divided up and graves became fewer. The best is that they make graves in layers like this. For example, if one is at the very bottom, they open a grave beside it, from the side. They place it at the side, on top of a separate grave, to the side. The other on the other side. This way is also fine. After seven years have passed, you can easily bury on top of it.

Hodja, they also ask, where did the Jews get the name Israel from? Allah Almighty tells them: 'Children of Israel.' They took it from the Quran. In the Quran: Children of Israel.

The sons of Jacob.

Among them are the Jews too. They split into branches, part by part. In one of those branches there was probably someone named Israel. They descended from that name. They descended from that people. The ones of that people. Its people.

Someone says: Hodja, my spouse is currently a kafir. The other day on the phone, on the phone, I saw trans inappropriate messages with each other. And I asked. Says it was just talk for fun. But on this matter, what path should I follow in this situation? My spouse is currently a kafir. Now this, is the one saying this a woman? A man? If it's a man, the wife being a kafir doesn't matter. He can marry from the People of the Book. There is a verse. If it's a woman, and her husband, sir, is a kafir, anything pointing to his kufr, does she have any proof of it? Look what he said. Her husband said, I was just joking.

What does she say? See? 'When I asked him, he says it was just talk for fun.' 'The other day on the phone I saw trans inappropriate messages with each other.' What does trans mean? Homo, Hodja. Homo. Yes. These, if you have witnessed this, you may stay in his marriage if you wish. Or you may separate if you wish. This is up to your situation. You married in the first place. You shouldn't wreck your home. That is our advice. His sin is on himself. Yes, let me say. If you don't want to stay, (?) he too turns to taqwa. If you have a livelihood, if you won't be wronged, if you won't become dependent on others, you may separate.

Hodja, I heard a hadith that whoever reads Surah Al-Waqi'ah every night will not see poverty. Is it true? Can you answer? It is true. Whoever reads Surah Al-Waqi'ah every night or every day, it says, poverty will not touch.

Allah Almighty provides their sustenance from unknown directions. But not in the sense of 'I must become rich'. They receive their sustenance. When one of the noble Companions was dying, the Commander of the Faithful comes. He says: you have two daughters. Let us assign these girls a stipend from the public treasury, he says. The dying man, that is, the girls' father, although he had nothing at all, says: I heard from the Prophet, I have told my children they will read Surah Al-Waqi'ah every evening, he says. Poverty does not touch whoever reads Surah Al-Waqi'ah, he says.

Do you see the richness? The richness of the heart. He has nothing. They're going to assign a stipend from the treasury. I heard from the Prophet, he says: poverty does not touch whoever reads Surah Al-Waqi'ah.

Let me tell you what happened to me.

I was in prison in Mecca for three months. Because of a traffic accident. Actually, there people look for someone to blame in a traffic accident. We said, let's help. The blame fell on us. Anyway. Allah's decree. I too used to read Surah Al-Waqi'ah every night.

Two children and a wife in Istanbul; you know, in the military they cut the salary of people who are in prison.

In the Air Force, with Ferşat Oktur, the colonel, the judge, saying of him, 'let's keep paying his salary', and the salary comes home.

On top of that, my sister's husband, my brother-in-law, would come every week and leave as much money as the house needed.

Those left behind are never wronged; Allah opens doors from unknown directions and gives to them. He makes things that would never happen (?). So don't read Surah Al-Waqi'ah only for worldly things. For the blessing Allah will give you, willingly, sir, to Allah with dua, for the sustenance He gives, sir, you can read it while giving thanks. If, while reading it, you say 'give me only worldly things', Allah Almighty says in His verse: We give the world to whoever wants the world, and the Hereafter to whoever wants the Hereafter. When you read, ask for both the world and your Hereafter. And when asking for the world, say it like this: My Allah, do not make my right eye dependent on my left eye.

Do not make me dependent on the mean. Your doors are wide, Your doors of sustenance are wide. You provide people's sustenance from unknown directions. I have come to You, to Your door. Make me dependent on no one, and in that way, to Allah's mercy upon you, always, Surah Al-Waqi'ah this way, read it.

Yes. Now we come to our lesson. We left off at verse 52 of Surah Al-Hajj.

the wrongly explained verse we read: O Muhammad, We sent no Messenger or Prophet before you but that, when he made a wish, Satan would attempt to mix human desires into his wish. I explained this part to you a lot; let me see, is there anyone who can tell me this again? I'm reading: O Muhammad, Allahümme salli alâ seyyidinâ ve nebiyyinâ Muhammedin ve alelin. We sent no Messenger or Prophet before you but that, when he made a wish, Satan would attempt to mix some human letters into his wish. But Allah cancels what Satan adds; then Allah establishes His own verses firmly in wording and meaning. Allah is All-Knowing, the Owner of judgment and wisdom.

So where is the part in question?

Now, you cannot know this part. Allah Almighty does not prevent the evil anyone would add. Let them do what they want. If He prevented it, it would be the servant's weakness; Allah Almighty using force for him and His servant's helplessness repelling from Satan by His own will. Yet man is both honoured and very strong over the worlds. 'Satan's temptation is foolish to My servant who knows Me,' He says. In this case Allah Almighty, into His Messenger's heart, firmly fixes the revelation. Satan's temptation strikes against it and is cancelled. They have explained this part backwards. Yes. There: Satan's temptation strikes against it and is cancelled.

'Satan's temptation is foolish to My servant who knows Me.' The verses confirm one another.

Now we read the correct one. O Muhammad, We sent no Messenger or Prophet before you but that, when he made a wish, Satan would attempt to mix some human desires into his wish. But Allah establishes His own verses firmly in wording and meaning. Then what Satan adds, falsehood in the face of truth, is cancelled in the person's heart. The person does it, sees the truth. Sees falsehood. Falsehood strikes the truth and is cancelled. Truth has come, falsehood has vanished. The noble verses.

Allah is All-Knowing. The Owner of judgment and wisdom. Yes.

The wrongly explained part here is this: But Allah cancels what Satan adds. Then Allah establishes His own verses firmly in wording and meaning. The correct one: But Allah establishes His own verses firmly in wording and meaning. Do you see, they explained it backwards? The reverse. Then what Satan adds, falsehood in the face of truth, is cancelled in His messenger's heart.

So when explaining the verses, they explained them as they understood them by their own minds. Is our Lord helpless, that when He is about to reveal something to His servant He should say to Satan: you stop, don't speak, I will reveal to My servant? Then, whatever temptation Satan would give, our Lord has not yet revealed the original verse to His servant, that He should remove the temptation Satan would give. As our Lord reveals, Satan sets out to tempt too. But when our Lord reveals the revelation firmly, on solid foundations, to His prophet, the temptation Satan gives, falsehood, on the revelation's strong and true foundations, strikes the verse's meaning, and Satan's temptation disappears.

because verse confirms verse; he gives temptation in a way to contradict it. Our Lord says in another verse: 'Satan's temptation is foolish to My servant who knows Me.' Another verse says: 'Truth has come, falsehood has vanished.' He does not say: I'll remove Satan's temptation and to My servant I'll tell the truth. Surah Al-Hajj, verse 53. Allah allows Satan to do this so that, for those with disease in their hearts and those whose hearts have hardened, He may make what Satan adds a means of trial.

The wrongdoers are truly in a separation very far from the truth. look here everything is very right; one word here changes the meaning. Now: Allah allows Satan to do this so that... Right, there is a verse. 'I will sit in front of Your servants and keep them from coming to You.' 'If they follow you, take them, I've given them to you,' He says. Right. Allah allows Satan to do this so that, for those with disease in their hearts and those whose hearts have hardened, He may make what Satan adds a means of trial, it says. Allah has no need to test anyone. So what is here?

Look here: for those whose hearts have hardened, may what Satan adds, for a person to prove what kind of person he is, be a means of a test. A test. He will prove himself. Is he on the side of truth? Or will he follow his nafs, turn his back on Allah's verses and turn to Satan's temptation? That's where the person will prove himself.

The correct one: Allah allows Satan to do this so that, for those with disease in their hearts and those whose hearts have hardened, what Satan adds, for this person, here we open a parenthesis. Because the meaning, here you can't find Turkish words matching the verses anyway. for the person to prove what kind of person he is, we close the parenthesis, may be a means of test; as a trial, a means of test. We are explaining this part a bit more, in detail. While the wrongdoers are in that state; whereas what does it say here? the wrongdoers are truly in a separation very far from the truth. And we say: while in that state, the wrongdoers are truly in a separation very far from the truth.

Because in that state they are constantly in separation. Is there no one who turns back? There is. That's why: while in that state. This too is explained in a parenthesis. Because the meaning, the Arabic meaning, verses that come in such a way as to be free of describing Allah (?). But since the full meaning matching the verses is lacking in Turkish words, it becomes necessary to explain it like this. It must be explained consciously; it's necessary. And those who don't know this explain the verses this way by their grammar and ascribe it to Allah Almighty.

The wrongly explained places we have told. Is there a need to read that? Let's read it if you like. The wrongly explained part in this verse is this: 'May He make what Satan adds a means of trial.' The correct one: 'May what Satan adds, for this person, to prove what kind of person he is, be a means of test.' If we read this verse carefully, when we compare it with the previous verse, we will clearly see how the two verses contradict each other, it says. In the previous verse. In the previous verse He cancels the temptation Satan adds. He cancels it. And in the next verse, that is, in this verse, the temptation Satan adds, He allows.

How? They contradict each other. Do you see? A person who measures everything by his own mind is like legless people who have put on an artificial leg, it says. What he did yesterday, he sets out to change today, it says. He too explains the verse he read one way, and in another verse another way, making Allah's words contradict each other, and with deficient attributes Allah they describe.

You see the meanings here, don't you? Whereas the way we explain it, the meanings always confirm each other.

Where were we?

Let's read from the start. If we read this verse carefully, when we compare it with the previous verse we will clearly see how the two verses contradict each other and how people, when explaining the verses, explained them by attributing things to our Lord; we will witness this. In the previous verse He cancels the temptation Satan adds. And in the next verse, that is, in this verse, the temptation Satan adds He allows. Is this a word to ascribe to our Lord?

Yes. Here.

Yes.

Moreover, Allah Almighty supposedly does this so that He would test people. If verses are explained haphazardly like this, people whose minds work and who want to become Muslim, when they read these verses like this, what will they say? 'This is a nonsensical religion too.' He carries on with his own superstitious religion. In this case, those who explain the verses this way, without fearing or being wary of Allah, when they explain our Lord's religion haphazardly for their own whims, for position and rank, or for a few pennies of worldly goods, tomorrow at the Great Court how will they give account of this?

That is the place where the hearts of those who fear Allah tremble. That place.

Our Lord neither tests people nor cancels the temptation Satan will give. Our Lord firmly settles the verses in the hearts of His prophets; the temptation Satan gives strikes the true meanings of the verses and is cancelled. In this case Allah Almighty does not interfere with the temptation Satan gives. Everyone will use their own mind and, by the decisions they made, will be called to account. Our Lord only speaks the truth, and His true, straight religion He declares to people. Whether people turn to truth or to falsehood, at the Great Court when they are called to account, everyone, to the places they deserve, will be sent.

We've come to verse 54 of Surah Al-Hajj.

And so that those who were given knowledge may know that it, the Quran, is truly a reality come from your Lord, and believe in it.

So that through this their hearts find peace and contentment. Surely Allah certainly directs those who believe to a straight path.

Right. What a beautiful verse, right? What's wrong with this? Look, at the very end now: 'directs', right? Allah directs no one. Up to the end it's right; that (?) word changes the matter. They always attribute it to Allah. Then why did we come here to make ourselves witnesses over ourselves? If Allah were going to direct us, He would have directed us there already. So we attribute everything we will do to Allah. And I'd say: if You had directed me too, I wouldn't have drunk alcohol, wouldn't have gambled, wouldn't have been a kafir, I'd say, right? Whereas every person will use their own will, by their own will know the truth or turn to falsehood. They'll be called to account for the deeds they brought about by their own will.

Why? Because Allah Almighty gave man a part from His spirit. In that spirit there is will. Universal will, partial will. Universal will: Allah Almighty creates what He wishes. We are created beings. Created. But the most honoured of creation. The most honoured of all created beings. And we were created as a part from Allah Almighty, as addressees of His Essence. We will use our will ourselves. Allah does not interfere with our will. And He neither directs us nor shows us the way anywhere. He shows the way but does not direct. Or does not lead. Like, 'lead us there, direct us'. Yes. What are you waiting for? Where is your will?

Why don't you use your mind? As humans we were created the most honoured. Humans: in this universe, among the created, there is no more honoured being. Indeed, of this whole globe on this earth He created, He made man the vicegerent.

Now here too we'll read to the end. And so that those who were given knowledge may know that it, the Quran, truly is a reality come from their Lord. Believe in it. And so that through this their hearts find peace and contentment. Surely those who believe in Allah will certainly have turned toward a straight path. Now, this part is very important. This is not done by reading. One needs to reflect.

Whether the correct one or the wrong one. The wrong one too is written correctly here; let me read from the correct one. And to himself, to those given knowledge, it says. Those given knowledge. This is not from Ahmet or Mehmet. This is not from the teachers in the world. People whose teacher was Allah Almighty Himself, people raised by Allah. In Surah Al Imran too, Allah Almighty, in verse 7: people kneaded with Allah's knowledge. if we pass these parts just reading, we won't understand anything but if we explain it a bit more deeply we'll understand better. What does it say? And so that those given knowledge, that it, that is, the Quran, is truly a reality come from their Lord, may know it.

if he is given knowledge, if that knowledge, in the Quran, is being told to the person along with verses, that those verses from Allah come, let them know, let them believe in it. How will he believe? In the verses we've explained so far, have you found any word that contradicts another? If it were human words, it says, if this Quran were human words, in it you would find many words that don't agree with each other, it says. So if I am explaining these Quran verses, in what I explain, a contradiction, can you find one? Yes. Then this Quran is from Allah Himself, the absolute Owner of the worlds, besides whom there is no other god: Allah, to man's heart by inspiration, explaining the verses.

Yes. And so that through this their hearts find peace and contentment. How beautiful. Surely those who believe in Allah will certainly have turned toward a right path, it says. How beautiful. The wrongly explained part in this verse is this: 'He certainly directs those who believe in Allah to a right path.' The correct one: 'Those who believe in Allah will certainly have turned toward a straight path.' Our Lord leads no one to the right path. If our Lord led some of the people to the right path and left some to themselves, our Lord would be described with injustice among His servants. Moreover, His covenant with people would be only for show, and it would have no value left.

Those who believe in Allah have certainly turned toward a straight path. Because our Lord always shows people the truth and speaks rightly. Indeed in a verse He says: I always speak the truth. Now we put a word somewhere here. This skipped these parts.

If we remove this, it goes back to how it was.

Surah Al-Hajj, we've come to verse 75. Allah chooses messengers from the angels and from people too. Surely Allah is All-Hearing, All-Seeing. what's wrong with this Allah doesn't choose anyone He creates from the angels, from people too In Surah Al Imran, verse 81, He created the prophets from the Prophet's spirit, and according to their degrees of faith the prophets too are superior to one another. According to their state of faith. So there is no such word as 'choosing'.

Because Allah's servants are all equal in Allah's sight. Whoever is close to Allah, Allah raises in degree.

Who are the Messengers among the angels? Azrael Gabriel, Michael, Israfil: four great angels; they are the prophets, the messengers of the angels there are four great angels among the angels: Azrael, charged with taking souls; Israfil, with blowing the Trumpet Michael, in one narration, with directing the clouds; the other, who was it? Gabriel. With bringing revelation. That is, when Allah Almighty sent down the Holy Quran on the Night of Power, Ramadan's 27th night, at Sidrat al-Muntaha, on the Night of Power, the surahs He revealed to His prophet's heart, He has Gabriel (peace be upon him) take those surahs from Sidrat al-Muntaha, and by having them recited to the Prophet, of the Prophet (peace be upon him) He would set the heart at rest.

Yes.

There's probably a thing, a question came, but after this lesson, God willing.

Let's read this part and then we'll answer your thing. Surah Al-Hajj, verse 75: Allah chooses messengers from the angels and from people too, it says. Surely Allah is All-Hearing, All-Seeing. Allah takes Messengers from the angels, and from people too. Surely Allah hears what He wills, sees. The wrongly explained part here: Allah chooses messengers from the angels. And from people. The correct one: Allah takes Messengers from the angels. And from people. For Allah Almighty, 'chooses', the word, is not used. Choosing something means favouring those one loves according to one's own wish and taste, and granting them a special privilege.

Our Lord, however, acts with His justice. In this case our Lord takes messengers from the angels, and from people takes messengers too. The great ones of the angels are Gabriel, Michael, Azrael and Israfil. And people's messengers are those He has sent, since the time of our father Adam, to their peoples as messengers. According to the time, the prophets of the peoples to come He sends to their peoples as envoys and makes His laws known. He lights people's way and brings them out of darkness into light. With His laws He showers mercy on people. Yes.

He says: peace be upon you, Hodja. Surah An-Nur, verse 11, where it says 'perhaps it is good for you', can you explain it, they ask. Let's see. Surah An-Nur. Five hundred fifty... didn't it say three hundred fifty-five? We moved on to three hundred sixty-one (?). Surah An-Nur, verse eleven.

Ten, eleven. Those who fabricated this grave slander against the Prophet are surely a group from among you, it says, a group. Do not think this is bad for you. Perhaps it is good for you. Each of them will be given the recompense of what they earned as sin. And for the one among them who led it and took on the greater part of this sin there is a very great punishment. Now here we need to explain the word 'perhaps' a bit more. Now here we had more than 504, that is, close to 600 explanations. In this case we said there are meanings in it still to be explained. This too is a meaning to be explained.

Now here, we are now writing a new translation. We've started.

If Allah grants it, we'll finish this translation in a month and a half, two months. We'll complete the missing places like this. The word 'perhaps' is not used for Allah. There's a 'perhaps' here. But here the meaning also comes to this: that He used the word 'perhaps' for people. There are places with two meanings. Here, 'perhaps' for people: you cannot know, but I know. Allah Almighty says it that way. We'll find a definite word with that meaning and put it here. You cannot say 'perhaps' for Allah Almighty. Now look, what does it say here? Do not think this is bad for you. Perhaps it is good for you.

That is, you cannot know this. I know. The calamity given to you turns to good in the end. You cannot know this. I know, He says. But a fine word needs to be set here. Not 'perhaps'. A word corresponding to it. It also means this. I mean, when it says 'perhaps'. Now here the verse needs to be brought to a clear meaning; that's necessary. Here, since Arabic has no Turkish equivalent, what will we do? We'll explain it in parentheses. We'll set the meaning there. Once we've set the meaning, this question of yours will have found its answer. Mashallah, nicely found that spot. We read these one by one.

Again, with those that have two meanings, we'll also put out a third edition if Allah grants it. Yes.

We've come to verse 75 of Surah Al-Hajj.

And we read it. Didn't we? Allah takes Messengers from the angels. And from people. Surely Allah is All-Hearing, All-Seeing.

We read this part. We've come to verse 78 of Surah Al-Hajj. In Surah Al-Hajj there are many wrongly explained places.

Strive in Allah's way, giving it its due. He chose you. Look, here are the errors. Why did He choose me? Allah created all of us. Why did He choose me and not someone else? Why did Allah discriminate among His servants?

He placed no hardship on you in religion. Now He says it to everyone. the chosen ones are included in it too.

It was like this in the religion of your father Abraham too. So that the Prophet may be a witness over you and you witnesses over people, He, both in the books that came before and in this, the Quran, gave you the name Muslims. So establish prayer, give zakat, and hold fast to Allah. He is your Mawla. What an excellent Mawla, what an excellent helper. Well, if You're our Mawla, why did You choose them from among us and not judge with justice? You created me too. You created the whole universe. Right? No one can describe Allah like this. Now we read the correct one. Strive in Allah's way, giving it its due.

Jihad isn't only by swinging a sword. That is jihad too.

What I do is also a jihad. I explain the verses to people. It's a jihad. Seeing someone's wrong and telling him the truth with your hand or your tongue is also a jihad. Taking part in war is also a jihad. For Allah. performing prayer properly is also a jihad.

Praying without roaming the market, without doing sums, knowing you are in the presence of Allah Almighty, is also a jihad. Look what it says: Strive in Allah's way, giving it its due, it says. If we pray, we'll strive giving it its due. If we fast, we'll fast giving it its due. What is fasting's due? Guarding your eyes from evil.

Sir, not saying bad words.

When you're about to treat badly someone who broke your heart, saying 'I'm fasting today'. Not saying bad words to anyone. Like this. Giving everything its due is striving in it.

Because of your believing, over other people you are the distinguished. Because of your believing. This is the correct one. Distinguished, that is, above them. Because they have turned their backs on the Truth. Above them, you are those who believe in Me more and are closer from among them. We explain it in parentheses anyway: 'because of your believing', we say, look. Over other people you are the distinguished. He placed no hardship on you in religion. Whether kafirs or Muslims, now equal: He placed none. It was like this in the religion of your father Abraham too. He burdened no one. So that the Prophet may be witness over you and you may be witnesses over people, we were above them, right? How will our being witnesses over those people come about?

Allah Almighty will say: look, these fasted, gave zakat, visited My House, prayed; what did you do? That's how He'll show us to them. Now we've uncovered our heads; to put it crudely, our private parts too we've uncovered, even our most private parts, so that they'd be seen, so they'd draw all the attention, we've worn short shorts of thin tulle.

Today even a kafir doesn't do this. If calamities befall us, it comes from your not speaking up against these.

It was like this in Abraham's religion too. What does that mean? His father Azar was an idolater.

He did not make it hard for those who worshipped idols.

Everyone will live their own religion.

If Allah wished, couldn't He have destroyed them? But He made a covenant with everyone. So that everyone can prove what kind of person they are, Allah placed no hardship on anyone. How beautiful.

The Prophet being a witness over you: how will he be a witness? 'My Allah, these are mine, my community who follow the Holy Quran You sent me, Your servants.'

'Give me my community,' he will say. Well, what did you do to be his community, so that he will bear witness for you? What did you do?

In the Hereafter, for people from whom Allah Almighty has cut off His mercy, no one will intercede.

Come. There's a spot here. It's stuck here. It covered the top. Which one covered this here? Should I close this? No, Hodja. Scroll this down, Hodja. Oh, like this? Okay. We've moved that up. Yes.

now before reading this part, instead of that word 'perhaps', let's come and speak about this part more clearly; let's close this too. What does it say? Perhaps this is better for you. Here, the word 'perhaps' pointing to His servants: them, you do not know the unseen. It says 'perhaps it is better for you', right? You don't know the unseen. I know, He says. I said it a moment ago, didn't I? That's why the 'perhaps' here: people can't see ahead and that the disaster that befell them will turn to good in the end, you cannot know, He says. That's the meaning of 'perhaps' here. That is, He uses this word here for His servants, but to a person it's as if Allah 'perhaps' comes to that meaning. We'll explain this part, if Allah grants.

We'll explain this part with a better word. When we get there; we've only just started, started. I've come to around page 60, I'm around there.

Now: Strive in Allah's way, giving it its due. Because of your believing, over other people you are the distinguished. In our believing, that is, distinguished; with their lack of faith we are above them. Distinguished. In our stance of faith we're in a position above them. He placed no hardship on you in religion. Whether you're an idolater or a Magian, religious or irreligious. Allah only told you the truth. Why did He send you to the world? For you to prove what kind of person you are. Allah Almighty knows it beforehand, in the barzakh, when we (?) with them; but there Allah Almighty, since we saw Him in human form, those who cannot believe in Him, in the world, we are all in an unseen realm, a realm where Allah Almighty is not seen, believing in Allah unseen.

Unseen. Believing in Him in our minds. But although Allah Almighty says this for everyone, Allah Almighty, in an unseen realm, cannot be seen with the physical eye. Let's put it this way: seeing with the physical eye and saying 'this is my Lord' is not possible. Now it is an unseen realm.

Here we've already explained that part. Sir, Al-Ma'idah Surah's... we'll look at Surah Al-An'am.

After Al-Ma'idah comes Al-An'am, right? Al-Ma'idah.

Surah Al-An'am.

Now I'm reading the wrongly explained part here. Eyes cannot see Him. Whereas He sees the eyes. If eyes can't see Him, then when we were created, and Allah Almighty, before us, said 'I am your Lord', did we bear witness without seeing to an Allah? Indeed. Allah Almighty: hüve'l-evvelü ve'l-âhiru ve'z-zâhiru ve'l-bâtın. Hüve'l-evvelü ve'l- âhiru ve'z-zâhiru ve'l-bâtın. When we were created in the inner realm, that is, in the true realm, showing us His Essence, when He said 'I am your Lord', without showing His Essence, did we bear witness on (?) words? Astonishing.

(?) He is the One who knows full well, aware of everything. Now we have said: eyes cannot encompass Him, that is, grasp and see and comprehend Him. Encompass: to grasp; seeing, one cannot say 'this is my Lord'.

Whereas He sees and encompasses all eyes. That is, He grasps and knows everything. Now in this case our ancestors made a saying with a secret. They put it on Khidr (peace be upon him). 'Know everyone who comes to your door as Khidr,' 'and every heart as Qadr,' they say. That's how they place Qadr in the heart.

Yes. Imagine a factory; the factory's owner has handed it over to the manager, saying: run the factory. Wouldn't the factory's owner ever come and visit his factory? This world is the likeness and shadow of the Hereafter, isn't it? So I have a saying: the world is a factory, the people on it are workers, its owner is Allah yes so from this factory you cannot take a single speck outside. The manager says: what are you doing, stop, this belongs to the factory. So we too, passing to the Hereafter, cannot take a speck from here. For how we worked in the factory, in the presence of our Lord, for our capital we'll seek the return.

Yes.

Where did we get to from where

Let's read the correct version of the verse and see to explaining its place. Time's up, let's finish this here: Strive in Allah's way, giving it its due. Because of your believing, over other people you are the distinguished.

Let's drop 'distinguished' and say 'superior'. Right? That would be better. Yes. Let's correct this part.

Yes. You are superior.

He placed no hardship on you in religion. In the religion of your father Abraham, in it too it was like this. So that the Prophet may be a witness over you and you witnesses over people, both in the books that came before and in this, the Quran, He gave you the name Muslims. So establish prayer, give zakat, and hold fast to Allah. He is your Mawla. What an excellent Mawla. What an excellent helper.

What an excellent helper.

You ask Ahmet for help, you're left with Ahmet. You lean your back on Mehmet, he too passes away tomorrow and you're left alone. But the Owner of the worlds, the Everlasting: if you lean your back on Him, you will never be alone. Your need: He opens doors to you from unknown directions. From completely unknown directions. But you must be patient. You will be patient.

The wrongly explained part in this verse is this: He chose you. The correct one: because of your believing, over other people you are superior. Yes.

Your Lord chooses no one. Our Lord, with justice, everything properly in its place, with the justice of the Truth, makes His decision. People unaware of the meaning of verse 172 of Surah Al-A'raf explain verses nonsensically like this and drag people into crises. In Surah Al-A'raf, verse 172, our Lord made a covenant with people and wrote people's wishes and desires for them as their destiny. In this case every person, like an actor in the world, plays the destiny they had written and proves what kind of person they are. On passing to the Hereafter, at the Great Court, they prove what kind of person they are.

those who, on passing to the Hereafter, at the Great Court, prove what kind of person they are are sent, by our Lord's justice, to the places they deserve. So in this case our Lord does not choose people. People who know our Lord by the covenant they gave, that is, fe ashâbu'l- meymeneti mâ ashâbu'l-meymeneh, those He calls the people of the right, because of their believing, compared to those who do not believe, that is, ve ashâbu'l-meş'emeti mâ ashâbu'l-meş'emeh, those He calls the people of the left, are superior people in comparison. Here too I've written 'distinguished'. Here too we'll say 'superior'.

Yes. We wrote 'they are superior servants'. That works too. 'Superior people' is nicer, isn't it? Superior people.

Let's take it like this.

Yes. people.

We've stopped at verse 14 of Surah Al-Mu'min. Stay well. Go with Allah's protection. Lillahi Teala'l-Fatiha.

Somewhere here, a little, when pulling it, a line got skipped; we'll fix it now. Let's close this. Stay well. Go with Allah's protection. Lillahi Teala'l-Fatiha.