Talk of 2 December 2023

they say it refers to a place. And the meaning is the White House. Hodja, something. It starts there, Hodja. Does it start here? Peace be upon you, Hodja. This one, Hodja. From here. Yes, Hodja. It starts here. Perhaps it is good for you. We read that one. We read that one, Hodja. The one below, Hodja. Guest, from 14:58. Yes. This one. Yes, Hodja. It starts here. Peace be upon you, Hodja, he says. Let's remove this. Let's take it from here.

Like this, let it come. Okay. Peace be upon you, Hodja. Is there a hadith saying that a small band of Muslims will conquer the white house? They say that by the white house the Prophet (peace be upon him) meant the White House in America. May Allah be pleased with you in advance. I have not heard of such a hadith. There is no such thing. What does it say? A small band, it says. They will conquer the white house. Now, people say words according to the times. And to make you swallow those words, they attribute them to the Prophet. He said this and that, they say. That person said this, they say.

As for me, I say this because I have not heard it, I mean, I say it because I know many hadiths.

If you chase after made-up words and words like these, as travellers on the path of Allah, I mean, if we come here to learn knowledge and want to learn, chasing after trivial things like these is not right.

Allah Almighty says: those who say Allah and His Messenger said this, although Allah and His Messenger did not say such a thing, without knowing its origin, in place of the verses, or without any verse behind it, if it is said as a slander against Allah, let them prepare their place in the torment. That is why one must not (?) such things.

A tiny band will supposedly take over the White House, sir. Anyway. They point to the place they call the White House in America. And the meaning is the White House.

Is having cupping (hijama) done a Sunnah? I kiss your blessed hands, he says. Yes. Look, ask like that, let's explain. Doing cupping is a Sunnah. The Prophet (peace be upon him) too would have cupping done on his head or his back. Cupping increases a person's health. Cupping done on the head or the nape, sir, takes out the dirty blood, and in place of the blood that has collected there and cannot flow or flows with difficulty, clean blood flows in, and in this way the person is relieved of headache or regains health. He is also freed from headache.

Peace be upon you, Hodja. Can you give information about the Three, the Seven, the Forty and tayy-i mekan (crossing distances instantly)? Now, these are people who have (?) their own nafs for Allah Almighty.

The Three he means are three people, the Seven are seven people, the Forty are forty people. But who are they? Allah Almighty.

They too have their own duties from Allah. They carry out their duties with that task. But whether they are among the Three or the Seven, as long as they have not reached contentment (mutmainne), they can fall into unbelief even where they are. They can even become unbelievers. The clearest example of this, sir, this here keeps scratching our head. Let me open it like this.

The clearest example of this is Mevlana's father going into his room and not coming out.

Mevlana says to his mother, why did my father go into the room? Why doesn't he come out? By Allah, I don't know, my son, she says. Upon that he goes into the room himself. His father explains the situation. We were among the (?), he says. A person I knew to be far ahead of me has died, he says. He departed as an unbeliever. They said, do not perform his funeral prayer, he says. If he departs like that, how will I depart? Out of fear I cannot go outside, he says. So he said Hacı Bayram, Hacı Bayram. After Mevlana convinced his father, his father says, my son, if he dies, do not bury him next to me. And when Mevlana passed away and they found no place, they bury him next to his father.

And out of respect for him, his father's coffin rises upright. There, in Konya. So when we say the Three, the Five, the Seven, the Forty, we make them very big in our eyes, but they are not people who will not become great either. It means they have mastered their nafs. They have entered among the servants Allah loves. These are capable of tayy-i mekan. Sir, tayy-i mekan is of three kinds. One happens by the folding of places. One is spiritual. And one happens by means of the jinn. If you ask how it happens, I came to know one of them, I cannot know the others. That one is spiritual; I had tayy-i mekan.

While I was growing up. Spiritual. How did it happen? Where do I want to go? As soon as I put my head on the pillow, I would go there, wander and travel around. Exactly as in this world. This too is a tayy-i mekan. But as a person rises in degree, those pass. The greatest degree is to come to know Allah's knowledge. I mean, to come to know His knowledge as much as Allah gives and wills for a person. And the greatest degree is this.

Ömer Sefa says we are stuck in the 14th century. There is also a question here. Hodja, is there any harm in keeping a bird in a cage at home? From what I've heard, they say it is a sign of poverty. What are your thoughts on this matter? May Allah be pleased with you, Hodja, he says. Now, I'm in a lesson, let's talk later. Peace be upon you. Good evening.

Keeping a bird, keeping a bird is not a sign of poverty. A person's deeds depend on the intention. Allah Almighty lets His very beautiful creatures live as examples for people. For example a canary, in a, a cage, when it sings, the person remembers Allah, and he will feed it well, but he will feed it well. He will also understand a bit about the animal, I mean, about the bird, about its food, about the medicine he will give it when, let me say, it gets sick, he will have knowledge of that. And the more a person looks at it, he contemplates Allah's loftiness and greatness. But someone else may say, you restricted the animal's freedom, it's in prison, for example, sir, but if you set it free outside, it has many enemies; then, Allah guarantees everyone's sustenance, but could it feed it the way this child or this man feeds it?

That is there too. I mean, deeds depend entirely on the intention. There is no harm in keeping a bird, you can keep one, but you will give everything its due. In this case, you will also inform people so that they give these their due, I mean, you will teach them. Otherwise keeping a bird is not a sign of poverty. Why not? Every human being has made a covenant with Allah Almighty. According to his covenant, however much sustenance Allah Almighty has for him in this world, that sustenance is his destiny. Within that destiny he will receive his sustenance. That is why, when someone says, you kept a bird, so this happened to you, or, sir, you did this, so you became like that, it is pointing a finger at destiny, which are words a person speaks without knowing.

We have no other questions. We stopped at verse 14 of Surah Al-Mu'min. We are reading the wrong one from its footnotes. Then We made the sperm-drop into an alaqa, a fertilized egg. I mean, it describes the human being's state in the mother's womb. Then We turned the alaqa into a small piece of flesh. We turned this piece of flesh into bones, a skeleton. In this respect We covered it with flesh. Then We made it into a human being with another creation, it says. What is another creation? It is the soul entering the body. Now here it says, up to here it is correct. Exalted is Allah, the best of those who make and create.

What, is there anyone besides Allah who makes and creates? No. Exalted is Allah, the best of those who make and create. Now, a person who explains this verse in this way, you cannot call that person very ignorant. Why can't you? Because he wrote the verse here.

There is some Arabic of it here. A knowledgeable person. You will say it like this. This man presents himself as Muslim, yet shows enmity to Islam, I mean, a person who wants to say that there are gods other than Allah. Because when it says "those who make and create", the ignorant think like this. Well, let's not say ignorant, the person does not know. The person who doesn't know says, for example, Edison, electricity, he says. He invented it. Well, isn't that creating? he says. That is not creating. Then what is it? It is invention. I mean, making something that did not exist in the world is invention.

I mean, with knowledge, a human makes it with knowledge. For him to be able to create it, I mean, to be able to use the word "created", Edison would have to create those parts himself too. I mean, he would have to bring them into being from nothing. Bringing into being from nothing is creating. And bringing into being from nothing belongs to Allah alone. So our mind is limited, it is not capable of bringing into being from nothing. Because Allah Almighty says in His verse, are you capable of creating even a speck or a sprout from the world? If you had created that sprout, nothing from your world would have been given to you, down to its seed, He says.

Now, in this case, what does He mean? Down to a seed, down to the sprout's seed, nothing from your world would have been given to you. So all the substances He has placed in this world, through the combining of elements, thousands, hundreds of thousands of substances are all created by Allah. By mixing these things Allah created with each other, by becoming chemists and mixing chemical elements with each other, we discover many substances. This is not in the sense of creating. This is invention. I mean, this man found this for the first time. With what? With the substances Allah created. And what does this prove to us?

That Allah's power is great, is immense, by creating these elements. So if Allah Almighty, with His own essence, lets us find this with such a mind, since the secret of creation is with Him, it proves to us that Allah is the possessor of great knowledge, that He is a treasure. Otherwise, here, when it says "those who make and create", it is not "those who make and create"; that part means: Exalted is Allah, besides whom there is no other creator. This is its meaning. Besides whom there is no other creator; otherwise you cannot say to the person who made an invention that he created it. The person who makes that invention, by forming those compounds with what Allah created, brings about another invention.

He brings out an object that other people have not found. To create means to bring into being from nothing. One must know it like this. And bringing into being from nothing belongs to Allah alone. Because when We will something, We say "kun", that is, "be", and it is. Creating is not hard for Us, He says in the verses. The One to whom creating belongs is Allah.

So the wrongly explained part in this verse is: Exalted is Allah, who creates what He creates in the most beautiful way, besides whom there is no other creator. In the way this verse is explained there is shirk. They have ascribed partners to Allah. What do they say? Exalted is Allah, the best of those who make and create. Is there another god besides Allah, then? By saying "those who make and create", they are saying there are creators besides our Lord. Just as idolaters waited for the gods of their own imagined world, and made idols by encompassing in their minds the gods of their own imagined world, those who explain the Quran's verses, when they say of this verse "Exalted is Allah, the best of those who make and create", are pouring into words the words of their world of imagination, which they say longing for the god in their imagination.

The correct way this verse is explained has in fact been given: Exalted is Allah, who creates what He creates in the most beautiful way, besides whom there is no other god. Yes.

Surah Al-Mu'minun, we have come to verse 30. I am reading you the wrongly explained verse. Surely in what befell Noah and his people there are lessons. Indeed, this is how We test Our servants, it says. Now here a word attributes a quality to Allah. Allah has no attribute of testing. Allah has no need to test anyone either. What does testing mean? As we always explain, perhaps there are new listeners again, and in this way the new listeners will learn too. Testing means: I don't know what kind of person you are, so I test you. I test you in some tasks, in some duties. I understand what kind of person you are from your actions.

Whereas Allah Almighty, when He made the covenant with people, knows the secrets of their hearts. In this case, according to the verse "there is not a single living being to come until the Day of Judgment whose deeds We do not know", if we say Allah tested them, we attribute a quality to Allah. In this case, Allah Almighty is free from deficient attributes, (?). The word "test", the word "it is hoped that", do not befit Him. They cannot be attributed to Him. What do we say? It is correct up to the end. We put Our servants to an examination to make them witnesses to themselves of what kind of people they are, it says.

What is it? He puts them to an examination. And Allah knows, so why does He put them to an examination? Perhaps it does not occur to you, but let me ask the question. What does it say? We put Our servants, within their destinies, to an examination to make them witnesses to themselves. Now Allah Almighty, in verse 134 of Surah Ta-Ha, look how beautifully He says it; let's look here at the Quran and say it. Sir, from here. Yes. Let's come to verse 134 here. Surah Ta-Ha.

Had We destroyed them with a punishment before this, before the Quran, I mean, how beautifully He says it, of course it needs explaining. But His saying "before the Quran": since the Torah, the Psalms and the Gospel are in the Holy Quran, before sending people into the world We made a covenant with them. We know what kind of people they are. Had We destroyed you right away with a punishment, He says. With a punishment. Had We said, you to Paradise and you to Hell, He says. What does it say here? Let's read on.

Had We destroyed them with a punishment before the Quran. I mean, before sending people into the world, We know what you are. Some of you are deniers, some of you are people obedient to Me. Had I put you in Paradise and the others in Hell, He says, they would certainly have said this: O Lord, if only You had sent us a messenger, so that we could have followed Your verses before falling into this baseness and disgrace. Yes. So, because Allah is free from deficient attributes, He sent us into the world. Now, the unseen is a realm. I mean, a realm His essence (?). A realm where He is not seen. In this case, according to the verse in which Allah Almighty says "I do not call to account anyone from a generation to whom I have not made it heard", in this world, by our actual deeds, by the good deeds and sins we have done, we prove what kind of people we are.

So, in order for Allah Almighty to make us witnesses to ourselves of what kind of people we are, He examines us with some abundance and some scarcity. Within this examination we prove what kind of people we are. Here is another verse for you. Did you think you would die without proving what kind of people you are, He says. So in this unseen realm, where Allah Almighty is not seen, in this realm into which He sent us, an unseen realm, by the actual deeds we have done, we make ourselves witnesses, to ourselves, to those around us and to Allah Almighty, of what kind of people we are. Yes. The wrongly explained part in this verse is this.

This is how We test Our servants, it says, Allah forbid. The correct one: We put Our servants, within their destinies, to an examination to make them witnesses to themselves. Now there is one more word here. Within their destinies. What does this mean? We put this here as a word corresponding to this verse. When we say within their destinies: We do not put on your back a load you cannot carry, He says. So whatever load I can carry within my destiny, within that destiny, within that load, I am examined. For example, the examination a person in nafs al-lawwama would undergo, if it were given to a person in nafs al-ammara, the one in nafs al-ammara could not bear it. The one in nafs al-lawwama is somewhat closer to Allah.

And if you gave the person in nafs al-mulhima what the one in nafs al-lawwama gets, he could not bear it. And if He gave the person in nafs al-mutmainna, the believer, the trials of those further below, he could not bear it, he would rebel. That is why we said "within their destinies"; we made a distinction here. Everyone at his own level will prove what kind of people they are.

Our Lord has no need to test anyone. Our Lord, from the beginning, in the realm of the hereafter, made a covenant with our souls, our true being. Allah, who knows what we are and what kind of people we are, does not test us; He only puts us through examination to make us witnesses to ourselves of what kind of people we are. According to the verse "there is not a living being to come until the Day of Judgment whose deeds I do not know", if they explain the verse by saying "this is how We test Our servants", they attribute qualities to our Lord. The correct verse: We put Our servants, within their destinies, to an examination to make them witnesses to themselves.

Surah Al-Mu'min, we are reading verse 49. We are reading the wrong one. By oath, so that perhaps they might be guided, We gave Moses the Book. Now here, Allah Almighty is taken as a human being facing him. A person tests a person, you know, perhaps, a person gives him books. Take this book, tell them, show them. Perhaps there will be some among them who follow it. Are you putting Allah into a human (?), that you say "perhaps" here? Allah made a covenant with people at the Resurrection. Where did you hide verse 172 of Surah Al-A'raf? How did you understand this covenant? And where did you hide this covenant, that you say "perhaps", what does it say here: perhaps they might be guided.

I mean, Allah doesn't know who will be guided, so perhaps they might be guided. Look at this unjust attribution made to Allah. Here they attribute qualities to Allah Almighty, our Lord who is free from deficient attributes. Yes. Whereas: By oath, We gave Moses the Book, so that they would be guided. Who are these? Within a people, Allah Almighty gives them the Book. "So that" also points to something. I mean, He knows who will return. He separates out the non-Muslims, those who will not believe in that Book. He marks those who believe. So that they hear this and return. To what? To their essence.

To what? To their Lord. So that they return to their Lord who created them. You know, He will not call to account anyone from a generation He has not made it heard. So He is making it heard.

I mean, how did they explain these like this? This verse is wrong from the start. Our Lord made a covenant with people in the realm of the hereafter. He wrote people's desires and wishes for them as their destiny. According to the verse in which He says We know the secrets of your hearts. According to the verse "there is not a single living being to come until the hereafter, until the Day of Judgment, whose deeds We do not know". And those who explain the verses in a way that contradicts many verses, attributing to our Lord unawareness of the future, push people into depression. Verses give life to people, save them from hardships, bring them out of darkness into light, light up people's path and give peace to their hearts.

Allah did not send people into the world to suffer oppression. When you fall into hardship, Allah says, consult Allah and His Messenger. Consulting Allah is knowing the verses. Consulting His Messenger is knowing the hadiths. When He says consult Allah and His Messenger: go to the scholars and ask them. Let them light the way before you in the light of verses and hadiths. Let them bring you out of delusions, sorrows, sir, depressions into light, into peace. Yes.

Those who explain this verse saying "We gave the Book so that perhaps they might be guided", when they explain the verses as if our Lord created people unaware of the future, in a position of grading them according to the behaviour of people whose deeds He does not know, people, through depression and acting indifferently towards religion, come to the point of the concept of morality disappearing, of removing it. They have given.

Here, instead of "perhaps", the word "so that" must be used. The word "so that" is a demonstrative pronoun. It means pointing out, within a people, those who will become Muslim, and a unit of opportunity given to those who will become Muslim over time. Well, Hodja, was there Islam back then? You use the word Islam here.

The Torah was given to Moses.

With Me the religion is Islam, Allah says. What does He say? With Me the religion is Islam. Inne'd-dîne inda'llâhi'l-Islâm. Through the books I sent to all the prophets and the revelation I gave to their hearts, whichever community followed that prophet of theirs is upon the natural disposition of Islam. That is why we used the word Islam here. So that we explain this to you too. Otherwise, if he was a Christian who believed in his prophet, if he is a Christian, the counterpart of the word Islam back then is Christian. The counterpart of Hebrew, the counterpart of Christian is Islam. The counterpart of Hebrew is Islam.

The counterpart of the Torah is Islam. Because all the people bound by Allah's command sent to their prophets are Islam. They are Muslim.

Is there another verse I'll speak about, Hodja? There is.

In verse 81 of Surah Al Imran, Allah Almighty, when He created the souls of the prophets from the soul of the Prophet, the prophets say this to their peoples. I am the first of Islam. What would he say? I am the first of Islam. So those who follow their prophet are also upon Islam. That is why Allah too says: Inne'd-dîne inda'llâhi'l-Islâm. With Me the religion is Islam, He says. I mean, whoever believes in his prophet, listens to My revelation, My command, and says obedience to Me, is upon the natural disposition of Islam. Because from our father Adam until now, those who obey Allah are upon the natural disposition of Islam.

They are no different from us. Allah did not give them a load they could not carry. And He does not put on our back a load we cannot carry. Since we all carry out Allah's command, we are all upon the natural disposition of Islam. It's this simple.

Yes.

this we finished probably now Surah Al-Mu'min, we have come to verse 117. Verse 117.

Whoever worships another god together with Allah, for which there is no proof whatsoever, his reckoning is only with his Lord. It is certain that the unbelievers will not prosper.

It is correct up to the end, but the verse at the end is explained wrongly. What does it say? The unbelievers will not prosper. And what did we say?

We even said it to the judges. Are there none among the unbelievers who become Muslim? There are, they said. Then are there none among the unbelievers who prosper? There are. Then the verse is not like this. As long as the unbelievers continue in unbelief, they cannot attain Allah's guidance. How beautiful that is.

Why do you put all the unbelievers on one scale and leave all of them, sir, subject to Allah's punishment?

You say the unbelievers will not prosper.

If it said those who continue in unbelief will not prosper, correct. Because the will is ours. As long as you continue in unbelief, we cannot attain Allah's light of guidance. But if one abandons it, we come. The will is ours. What did we say? As long as the unbelievers continue in that state, they will not prosper. Yes.

Among the unbelievers there are also those who become Muslim. It says that our Lord did not know those among the unbelievers who become Muslim, and by saying, all together, "the unbelievers will not prosper", that He will throw all people living as unbelievers into Hell. Well, now, does this befit Allah?

Never! Our Lord does not say such a thing. By making such a slander against our Lord, besides accusing our Lord who is free from deficient attributes, many verses such as "La Gaybîl Allah", the keys of the unseen are in our Lord's hand, and "our Lord is Tawwab, the One who accepts repentance abundantly", are denied. The correct version of this verse: when the unbelievers continue in that state, they cannot attain our Lord's mercy. When they turn to the truth and repent, our Lord changes even their sins into good deeds. So the correct version of the verse is this: As long as the unbelievers continue in that state, they will not prosper.

Now, Hodja, (?) you write these like this.

You could say that, couldn't you?

Aren't there scholars more learned than you? There are.

Isn't this their job? It is their job. Then why are you explaining it? Well, if those who pass themselves off as scholars, saying we explain the Quran, have attributed qualities to Allah, and if the scholar who is superior to me does not tell what is wrong, does not explain this to the world, and if I know the correct version of this and do not explain it to the world, if I don't explain it, wouldn't we fall into the state described as "the scholar who knows and does not tell is good only for burning"? If he had explained it, I wouldn't explain it. Since he doesn't explain it, I explain it. Why? I explain it according to this verse.

Did they think they would put out Allah's light with the blowing of their mouths? Allah will keep His light going until the Day of Judgment. Now, over the centuries, people have written these verses mixed up like this, attributing qualities to Allah Almighty; if those after us too write these mixed up with one another, will Allah's religion continue until the Day of Judgment? It won't. Because these superstitions will keep getting in. But if Allah is going to keep His religion going until the Day of Judgment, every two hundred years He also raises a (?). What they strove for over hundreds of years, Allah Almighty brings to an end with a fiasco.

Those scholars come, and the change in the verses that they strove for over hundreds of years, they explain properly, the way Allah Almighty said it, according to the verse "Allah does not call to account anyone from a generation to whom He has not made it heard". The verses fall into place and explain the religion of Islam to people.

That's how it is. This is Allah's command. And we explain it. If someone else came out and explained it, I wouldn't. The man is doing his duty. If I explain it incompletely, let him come out and complete what I lack.

Because we are obliged to warn one another.

Until this religion reached us, what the rulers said as hadith, back then, in the past, one of the Muslims would come and tell the ruler that it was not a hadith. What you said is not a hadith.

Prove it, the ruler would say.

He would explain how that hadith was and prove it from a verse. With a verse. And the ruler would say, may Allah be pleased with you, you turned me back from a wrong path.

Now you explain these to the one who wrote them, you tell him these are wrong, his nafsani feelings swell up: I have a title, he has put forward his diploma, he said I'm a scholar, not himself, but he said I'm a professor, not himself, he said I did a doctorate, he studied, but not himself; if it were himself, he would be bound by the truth. He pushes forward the diploma he holds up front. With his diploma he is both a scholar, one of the ulema, has done a doctorate, a professor in the religion of Islam.

Well, there you go. Well, will this man easily accept your truth? Ha, doesn't he know? He knows it very well. He knows what I explain much better than people do. But with that temptation of Satan, with that (?), thinking they will mock this, he still keeps speaking in a way Allah does not want, in a way that accuses Allah. Those who know the truth and cover the truth with falsehood: in the verse, Allah Almighty declares that they will be subject to a painful punishment.

Yes.

If there is someone who explains these verses more correctly, let me be together with him too. Because we are trying to move forward on that one single path, the Sirat al-Mustaqim.

The path of the Sirat al-Mustaqim is the path of Allah's servants, of those who obey Allah, who break their nafsani feelings, who are enemies of Satan, who try to be bound by Allah's knowledge.

Why should I leave that path and, with Satan's temptation, so as not to lose my place in this world, fixing my eyes on the material things the world will give me, cover Allah's true religion, His verse, with falsehood and try to explain it to people? A thousand years here is like one day of the hereafter; for a life of one or two hours in time, for a life of one or two hours from Allah Almighty, who created time, the person who turns his eternal life into a dungeon is neither a professor nor a scholar, nor is he one honoured with Islam, upon the path of the Sirat al-Mustaqim. These are the very people who chase their nafsani feelings and have taken Satan as their guide.

If they had known the correctness of this verse, they would snatch it up and say, come, brother, prove these to us as the truth with verses, let us write them this way, and they would compete on earth to attain Allah's mercy, but unfortunately we don't see it. Yes, does one more person come out and explain these verses correctly like this? Does one more person come out and say these verses were explained wrongly and say what is correct? Ha. There are those who object. What do they say? Who is this man? This man, he says, writes it like this. How does he write this, he says. And he even defies the Diyanet.

And since the Diyanet has no knowledge beyond what they say, it agrees with them. It sides with them. Well, there you go: people serving in the highest office of Allah Almighty on earth support with (?) the wrongly explained verse of any person. I mean, instead of supporting that, support the truth, leave falsehood. You came there saying I will serve the truth. If you say it the wrong way, if you are going to serve the truth, take me there too. Serving the truth is explaining Allah's true word. Who is sweeter in speech than the one who tells of Allah, says Allah Almighty. A verse, you know: who is sweeter in speech than the one who tells of Allah, He says. Well, come and (?) me.

Wrongly explained verses. Within superstitions, sir, we say it.

They agree. But there is no action.

If a good deed passes through a person's heart, he gets a reward.

But if he has the means in hand to get that reward and does not put it into action, he gets the sin he committed with (?).

Deeds are by intention. They depend on intention. Affirming it in his heart is something else. The case of people who serve in Allah's highest office on earth, know the truth and do not rely on the truth, turn their back, are bound by falsehood and explain falsehood to people is something else.

Deeds depend on intention. Yes. The wrongly explained part in this verse is the words: Perhaps you will reflect and take admonition, it says. The correct one: so that you reflect and take admonition. Now he says, this man, let's explain this part too. He always says "so that", he says. Whereas the word, he says, can be like this or like that, it is followed, he also says "it is hoped", sir, he says. Well, it can be, but it depends on how the verse comes. For example, Allah does what He wills. He does. He has the power to create. Look, there is willing here. But Allah does not put whom He wills into Paradise or Hell. Look, here "We willed" is something else.

Here too there is one who wills.

If you do not place here the original of the word that comes according to the verse of Allah Almighty in which the word la'alla occurs, and I have his written papers. Every exegete, he says, puts his word here according to his own understanding, according to his good taste. And I said, ooh, how nice. I said Allah (?). According to his own good taste, I said. There, I said, as if I were going to deny Allah. He will put down his word saying He said it although He did not say it, and whoever says Allah said this although Allah did not say it, I said, the verse, he will also go to denial, and he will put it here according to his own good taste, I said.

Oh, what a fine country, I said. What a fine country.

May Allah protect us.

We are Muslims. When one says Muslim, he takes the truth wherever he finds it. The Prophet too says so. Even if knowledge is in China, go and get it, he says. Knowledge.

Our Lord addresses people with His word in a definite and very clear meaning. Our Lord does not use words like "perhaps", "it is hoped that". Words like these remove our Lord's being free from deficient attributes. Our Lord knows with His eternal knowledge those within a people who will become Muslim. What is His eternal knowledge? No. Surah Al-A'raf, 172, verse. What is it? His making a covenant with people, His writing their desires and wishes for them as destiny, having people write their script there, and when they come into the world as actors, their playing that script. Well, if Allah did not know this, if He had not written people's destinies like this one by one, and did not know what state they are in, how would He be God?

How would He know where I am and what I am? How would He know that He gives His servants their sustenance at every moment?

How would He govern this universe in His divine presence, being on duty at every moment? What does this mean, Hodja? This thing you say? Ha, look what it says: neither drowsiness nor sleep overtakes Him. What is this being on duty at every moment, where did you get this from? When the Prophet (peace be upon him) was ascending in the Mi'raj, he hears words like this: Stop, O Muhammad, your Lord is performing salat. The Prophet is astonished; Allah Almighty has no need to pray, what does this mean, he says. When he comes into the divine presence, Allah Almighty asks the Prophet: you heard such words, He says, you didn't ask what they meant. O Lord of the Worlds, You know my heart best, he says. I have no need to pray; My being on duty at every moment is like performing salat, praying, I mean worshipping, He says. So Allah is present and watching at every moment, everywhere.

With everyone. With every speck at every moment. Because in every speck Allah is remembered. The heavens and the earth and what is between them have known the remembrance of their Lord, He says. Yes.

When He made the covenant with people, since He knew those within such peoples who would become Muslim, by marking them, "so that", I mean, saying these are excepted, He declares it definitively. That is why the correct verse must be explained, as we explained above, by saying "so that you reflect and take admonition". Yes.

We have come to verse 40 of Surah An-Nur. Or the feelings, thoughts and behaviour of those unbelievers are like dense darknesses in a vast sea. Like dense darknesses. Such a sea that wave upon wave covers it, above it clouds, darknesses one upon another; if a person put out his hand and stretched it, he could hardly see it. If Allah has not given a person light, then that person has no share of brightness.

It is correct up to the last sentence: if Allah has not given a person light, Allah has made distinctions among His servants, so, whom He wills to Paradise, whom He wills to Hell, Allah created many of mankind and jinn for Hell; it is not me saying it, Surah Al-A'raf, verse 179, the verse: We created many of mankind and jinn for Hell, it says. Whereas the meaning of the verse is not like that. By oath, Hell was created for many of mankind and jinn. Although the will is yours, deny Allah, do not follow the path He told you, let Allah shower His blessings on you, eat and drink and rebel against Allah.

Of course those who know and those who do not know are not the same.

Yes. If a person has not taken from Allah's light, not "if Allah has not given His light". I mean, if a person did not know his Lord at the call of Elestü bi-Rabbiküm, then that person has no share of brightness. What did we do? In verse 257 of Surah Al-Baqarah, Allah is the friend of those who believe; look how beautifully He says it. I mean, people who know Allah as Allah and say You are my Lord come out of darkness into light. Allah lights the way before them. He gives peace to their hearts. And what they do not know, He teaches by inspiration.

And the friend of those who do not believe, He says, is the taghut. It takes them from light and leads them into darkness. Yes. In this verse the wrongly explained part is this. If Allah has not given a person light, then that person has no share of brightness. The correct one: if a person has not taken from Allah's light, then that person has no share of brightness. Well, Hodja, how is taking here, and how is not giving? Ha, let me tell you that too. Allah Almighty, who created us in the realm of Lahut, when He suddenly gave life to our souls, said, I am your Lord, opposite them. Because people saw Allah Almighty in human form, they could not believe in Allah. They waited for the Lord in their own imagination.

So they could not take from Allah's light. Allah scattered something of His light. Allah created man within darknesses. He created him within twilight. He scattered something of His light. The one who took from that light found his way. The one who could not take from that light lost his way and went astray. This is that verse. What does it say anyway? If a person has not taken from His light. I mean, when He said I am your Lord, this word is a light. The Quran is a light. What light? Is there lighting like that? It is the light of the hearts. Allah's words, which give us life and light the way before us, are light for us, illumination for us. So when Allah said to us, I am your Lord, I created you, the one who bowed to Him, said yes, it is You, and obeyed Him took from that light.

What was it? A twilight darkness. The one at the very front is seen, the one at the very back is seen. So when He said I am your Lord, the one who took from that light and said yes, it is You, found his way.

Those who waited for the Lord in their own imagination, those who said Allah is three, those who worship idols, the polytheists, they lost their way and went astray. These are the people who remained in darkness.

Then that person has no share of brightness. Because they are people who adopted not brightness but the path of Satan, that taghut, the two-legged enemy of Allah, and went from brightness into darkness. And they cannot find peace either; their hearts are always restless. Because they belied Allah Almighty at the call of Elestü bi-Rabbiküm, people who rebel against Allah who created them, who say You did not create me, I am waiting for the Lord in my imagination; since they denied Allah, Allah Almighty says in His verse that they are lying unbelievers. Lying unbelievers. Allah says it.

Is there no one at all among the unbelievers who tells the truth? By Allah, there is no one at all who tells the truth. None. Hodja, and I'm swearing an oath too. I'm not saying it; I'm saying it according to Allah's verse. Allah calls them lying unbelievers. Because when he was created, he denied his Lord. He denied his own Creator.

Yes.

Many of the wrong ways of explaining these verses are based on verse 172 of Surah Al-A'raf. The verses explained without grasping this verse, without understanding its meaning, have been explained wrongly like this. Our Lord, in verse 172 of Surah Al-A'raf, made a covenant with people. He gave every person his desire and wish completely. In this case, whatever a person asked of our Lord, our Lord wrote the person's wish for him as destiny. So the correct verse is: if a person has not taken from Allah's light, then that person has no share of brightness. In the wrong version, their saying "if Allah has not given a person light, then that person has no share of brightness" shows that our Lord makes distinctions among His servants.

Whereas our Lord invites all His servants to Himself without distinction.

If only people knew these. Ah, if only these people knew this truth. Yes. Would there be anyone today going around with head and bottom uncovered?

Not Allah but nature; saying nature, they call it the law of nature, even for the one who dies. Not Allah. Nature created it, the law of nature. Its law. He dies and is gone. Yes, since our father Adam, Allah has been calling out to man, and since our father Adam He tells us of the disasters that befell past peoples and what they did. Have you not travelled the earth, He says, and toured the towns that disaster befell, have you not watched them? Yes, He tells all of it in its proper place. May Allah grant us good understanding and comprehension. May He grant us to be servants to our Lord and the community of His Beloved.

Lillahi Teâlâ Fatiha.

We stopped at verse 43 of Surah An-Nur. There is a question here.

It says: Guest, peace be upon you, sir, regarding the examination, I understood it like this: I take an exam, and our Lord who gives this exam, although He Himself knows the result of the exam, tomorrow, making myself and those around me witnesses to it, will say, look, you did it like this, you like this, you did it like this, you got this grade, and He will show me my own exam paper and say, today the result of your exam is this; that's how I understood it. May Allah be pleased with you, sir. Indeed, what you say proves what we said. What did we say? We make ourselves witnesses to ourselves, to those around us and to Allah Almighty.

We may have closed this exam with rebellion in the period of ignorance. Because Allah Almighty is very much Tawwab, because He accepts repentance abundantly, in the period of ignorance one is saved; when you see the truth, when you say, my Allah, in the past I committed rebellions like this, forgive me, Allah draws a line through them in your records.

Yes. He forgives you. That is why wherever you hear the truth, you will turn to the truth.

If after turning to the truth you turn back to unbelief again, and after unbelief you turn back to Islam again, they call you a murtad. I mean, a turncoat. If you turn back to unbelief again, then it is severe. That torment, He says, is very severe.

May Allah protect us from being like this.

Make our intentions sincere. Our path the path of the Sirat al-Mustaqim. Increasing our love and devotion to Allah, His Beloved, the Seal of the Prophets, Muhammad (peace be upon him), and granting us to be bound by what our Lord sent through him, and to be the community of the Prophet, may He grant us to pass on to the hereafter. Lillahi Teâlâ'l-Fatiha.

Amen, O Lord of the Worlds.