Talk of 16 December 2023

It's not opening.

Look, something's coming. It says loading. It just came. The broadcast didn't start, Hodja. It's coming. Ömer Sefer. It started, Hodja.

We left off at verse 43, it says.

We left off at the footnote, it says.

Hodja, last time we had also skipped one in between, in the previous one. It came. Is this it? Yes, Hodja. We had skipped the verse too, Hodja. This verse. We had jumped to 43. We had forgotten the verse in between too, Hodja. That's why we're starting from here. We're starting from here. Okay.

Yes. Now let's take it like this.

Where do we get this out from, like this? Hodja, if we move this like this, that's the spot. This one? Holding it from the top, Hodja. Holding it from the top, let's slide it to the left, Hodja.

If we press the X here, Hodja. Let's close this. Now let's take it like this. We have a question, I think.

(?) in inheritance law, are there gaps open to interpretation on this matter? Are the explicit rulings of the Quran open to interpretation on this matter? Are there gaps? For example, let's say person X, a man, a son, not only in his mother's youth and healthy years, let alone those, but in her times of illness and old age, was not by her side. He left her in a care home. In contrast, person Y, a woman, despite this treatment by her brother, throughout her mother's whole life always protected her, cared for her, was patient and bore all the hardships. The mother put the house in her daughter's name and left nothing to her sons, it says.

We explained this last week, Hodja. Look now, this must be known for certain. There is no gap whatsoever in Allah's religious ruling. Now we come to the proof of our words. Allah Almighty says in His verse:

Even if their old age is spent with you, do not even say "uff" to them. However well you look after your mother, however much your other sibling dumps her, since we came to this world to prove what kind of person we are, it is not a gap in the verses of the Holy Quran, but rather, with the actual deeds we have done, we prove in this world what kind of person we are to Allah Almighty. You receive the reward of the kindness you did to your mother in the hereafter, and your sibling, the one who dumped your mother and didn't look after her, will receive what he deserves in the hereafter, but in this world, whatever Allah Almighty says, that is it. The man two shares, the woman one share.

If you are deceived by this passing world and say, I looked after my mother, because I looked after my mother, my mother gave me this house, this is my right, you too will have denied the verse. May Allah protect us. You are bound only by the verses of Allah. What does it say? Allah Almighty says, even if their old age is spent with you, do not even say "uff" to them. What did the other one do? The other, your sibling, did wrong. He will pay the penalty. You looked after her. And you will receive your reward. From whom? Not from this passing world. From Allah Almighty, in the hereafter. So pay attention to the word of Allah.

Your brother gets two, your share is one.

Your mother would have smuggled property between her siblings, between her children, so save her from that burden of sin too.

That's how it is. This is Allah's law.

We're coming to it. In this case, if the sons, being in financial difficulty, tell their sister, the house is mine, you have to give me my share, what is the ruling, it asks. What does it say? In this case the sons, being in financial difficulty, tell their sister, the house is mine, you have to give me my share, what is the ruling? The ruling: if you can afford it, how much is the house worth? Let's say 100,000 lira. Is there one brother and you? If you divide it by three, how much falls to each person? 33,000 lira each. You give 66,000 lira to your brother, 33,000 lira is yours. That is the division.

If there are two brothers and one sister, or two sisters, here, since men get two shares, the men, the two brothers, make 2-2-4. And the two girls make 1-1-2, that's 6. It's divided into 6 parts of a hundred. If it's 100,000 lira. I'm saying it as an example anyway. What falls to each? If you divide 100,000 by 6, about 13-14 thousand lira, about 13 thousand lira falls to each. The men get twenty-six thousand lira each. Twenty-six and twenty-six makes what? Fifty-two. Well, uh, two four, uh, since there are two shares, if he divides six by six, what does it make? It makes thirteen, fourteen, doesn't it?

Seventeen. Let's see what it makes. It makes seventeen. Seventeen. Seventeen and seventeen makes what? Thirty-four. Thirty-four and thirty-four makes what? It makes sixty-six. Sixty-six, two brothers, the two brothers, thirty-seven, thirty-seven, thirty-eight, thirty-eight, they get sixty-six. What remains? Sixty, from a hundred thirty-four remains. And the thirty-four is shared by the two sisters. That is the ruling. If you are bound by Allah's ruling, that is the ruling. But Hodja, this one did wrong. Allah will punish that wrongdoing. In this world, you do what Allah says. You gain closeness to Allah, receive your reward, and let him too take his right according to Allah's verses, but for what he did to his mother, the wrong he did, he will receive the punishment in the hereafter. As Allah Almighty says in His verse, do not fix your eyes on shiny gold coins, on golden ears of grain, and turn your back on Allah's verses. That is my advice to you. Yes, what else does it say here, let's see. Peace be upon you, Hodja. While waiting at the Gathering, will the disbelievers and the Muslims, the Muslims, wait in the same place, or will the waiting place be different, it asks. What is it called, that place? Mahshar. What does mahshar mean? A crowd, right? Of course all people will gather at the Mahshar, they will gather at the Mahshar, but the Muslims will first be called to account, so that they are not kept waiting long, and last the disbelievers will be called to account. All in the same place, at the Mahshar, at the Supreme Court, in the presence of Allah Almighty, they will be called to account. And at the Mahshar every prophet will unfurl his own banner. Each prophet's people, under their own banner, will gather.

And first from the Muslims, that is, from the community of the Prophet, the reckoning will begin. Because the Prophet (peace be upon him) will rise first, before people are resurrected. First of all. They even say this: When the Prophet (peace be upon him) rises and sees that everything is empty, he says to Allah Almighty, O my Lord, has my community gone? O my Lord, my community, my community above all. And Allah Almighty says, I will give you your community. I will give you your community. So first the community of the Prophet. After that the other communities will be called to account. Finally, when the turn comes to the disbelievers, for them We will not set up a scale, it says. Whatever they see, it says.

All of them to Hell. Of course they too have degrees. Just as there are seven paradises, there are also seven hells. In the lowest layer will be the hypocrites.

Yes. Hodja, it says, I learned that my brother-in-law takes more bank interest, it says, I learned that my brother-in-law takes bank interest, and so, since I don't want my children to eat or drink anything in that house, I no longer see them, but my wife wants to see her sister. Because of this there is unrest in my family. What should I do? What I should do, I couldn't solve it. Could you help me, sir, it says. Now, whether you eat at his home or not is one thing.

Cutting your ties with your relatives is another. Allah Almighty says, maintain the ties of kinship. Ties of kinship, meaning do not cut off your relationship with your relatives, it says. You go to his home, and when he offers food, you say, friend, I come to you for Allah's sake, and I love you. But because you consume this interest, because you take interest, even if one bite of haram has been mixed into it, I don't want to eat this. So don't insist with me. But if there's to be bad, let it come from him. Not from you. You will speak the truth. Those who consume interest will rise from the grave like one struck by Satan, it says.

And it describes Satan too. His head is all crooked and gnarled. In Hell, it says, those who consume interest will eat from the fruit of the zaqqum tree. And its fruit is all crooked and gnarled too, it says. As they eat, it says, a burning heat will overcome them, and that fruit will be as if chopping up their intestines, it says, a stomach ache will begin. May Allah protect us. Stay away from interest.

You tell him. If he wants to eat it, his sin is his own. But you don't abandon the ties of kinship. It is Allah's command. Do not cut off your relationship with relatives.

Yes, Peace be upon you, Hodja. Is there a prayer or a surah to relieve pain? Can you answer, it says. This place of ours is not a site where other people hand out cures. We want to inform people about the verses. There are verses that have been explained wrongly. There are verses that attribute attributes to Allah Almighty. You go to the herbalists. They know this matter very well. For which pain, which medicine, which herb works better. You get it from there. Yes.

The Quran is already a cure for man. The Quran. If you want to attain healing, read the Quran. Read the Quran. Hodja, which verses of the Quran should I read? You will read the Quran from beginning to end. If you want healing.

Because when you read the Quran, you will attain peace. Allah Almighty says, microbes are My soldiers. I send them to whoever wishes. If you don't read the Quran, if you are unaware of Allah's commands, if you listen to this and that one's gossip and fix your eyes on the world, if you spend your life in coffeehouses, if you wander in places Allah does not want, if you fall into stress, if you weaken your body, if you destroy your immune system, did you ask for Allah's microbe, or did He send it to you? Did you want peace, or did Allah give you unrest? So if you read the Quran, you will be with Allah's verses.

You will be bound by whatever Allah has said. You will both attain peace and be at ease.

We skipped verse 38 of Surah An-Nur, from here we will start, Allah willing. Now we are reading the wrong one. For on that day Allah will reward them with the best of what they did, and out of His grace will give them more. Allah provides for whom He wills without measure, it says, whom He wills. Whereas here: For on that day Allah will reward them with the best of what they did, and out of His grace will give them more. Allah provides without measure for those of you who wish, within their destinies.

Whatever best deed you did in the world, Allah Almighty will not look at the others. He will reward you for that best deed you did. Now, in addition, from Himself He will bestow grace on you.

Did you save a life? Was that your best deed in the world? Allah Almighty will reward you by giving you its virtue, its reward, in abundance.

Hodja, have you ever done a good deed? Do you remember? What is it, I mean? Well, a person remembers if he did a good deed in the world. I have not one but several.

A man had been drinking and was cursing. And they were going to shoot him. They were going to kill him. I saved that man. Because, it says, do not mock any person, perhaps that person is better than (?). That man had been drinking, later he regrets it. Sir, every deed has its punishment: drinking and cursing have their sin before Allah. Who knows, tomorrow he may repent and become a better man than you or me. I saved him. In addition, I saved a person who was going to commit suicide. His wife is looking for him, she tells his friends, he is going to commit suicide. Anyway, we searched for the man and found him, what's your trouble, we said. His friends went to beat him, one after another slapped him. We stepped in and took the man.

He said, what's your trouble? Why are you committing suicide? He said, I became a guarantor for someone. Yes. The man, he said, didn't pay his money, he said. I, he said, have both been transferred and have no money. My child is sick at home. I've had it up to here, he said. I thought, if I commit suicide I'll be free of it, he said. But, he said, I couldn't commit suicide, I came back, he said. I'm in a very bad situation, he said. Whom do you owe? (?) I cleared his debts.

My child has to go to the doctor, you have to take him to the doctor, he said, I gave the doctor's fee. There was no money for food at his home, I gave money for food.

There are many things I did like this. May Allah accept what we have done, inshallah. Why did I tell this? One of the finest acts of worship to Allah Almighty, apart from what our Lord has made obligatory upon us, is serving people. Because they are the guests Allah has sent to the world. Those guests, the people in the world, will be called to account for what they did. They will prove what kind of people they are. You will not follow them. You will serve them because they are Allah's guests. Yes. So, with the best deed one did in the world, Allah Almighty will gather in the other accounts for us, and reward him with even more grace from Himself. What did we say? The wrongly explained part in this verse is this: Allah provides for whom He wills without measure.

The correct one: He provides without measure for those of you who wish, within their destinies. Since our Lord's willing is not over people, we explained this in detail at verse 172 of Surah Al-A'raf too. But briefly and concisely, we put the meaning of willing under some verses repeatedly, we said. Yes. In this verse too, as they always fall into the same error, they explained the verse again by accusing our Lord. In this verse too, that our Lord's willing is not over people, that every soul made a covenant with our Lord, and that people's desires and wishes are destiny for them. Yes.

We moved on to verse 43 of Surah An-Nur. Let's look here.

35.

The pages got mixed up.

Here, let it send.

The page got lost here. We're going to come to 263, Hodja. Look, we're coming to this from here. 21. Page 35. Okay? Look, which page is this? Let's see. 262, Hodja. 262. 263. 262. It says 35, right? Now this should be 263, look. It goes to 46. What's this? It comes to 265. We're coming here. 264. We're coming here. Surah An-Nur 38 is here. We're coming here now. Okay. Here we came back to 262 again, Hodja. It went to 62, look. This is mixed up. This part of mine is mixed up. Hodja, that's why we skipped it in the past weeks. Yes, it skipped from there. The page is mixed up here.

Now this, look now, let's count from here.

This side is one-sided, 61. Now this will be 262, look. This should be 262. It became 260. 260, 261. Now this jumped to 263. Do you see? There's no 62. Now look. Look here. What's this? 269. This will be 270 now. 268. There's a change here.

This jumped to 271. It skipped. There are changes around here. Yes, Hodja. This one, from here, if we come down, now look, from here look, let's do it like this. Let's open this.

259. This is 259, this will be 260 now, look. 260. This is 261. This is 262. Look, do you see? It goes like this now. This is 63. This is 64. This is 65, 66, 67, 68, 69, 70, 71, Was that 72? 73, 74, 75. Look, it skipped here, do you see? Now let's come here. Surah Al-Qasas, 274. We're coming here.

If I tap twice, this thing here does something.

275. Here 276. This is 277. This is Surah Al-Qasas, it came to 50. Surah Al-Qasas. It'll come from here to here. 81. 80. 81. 82, 83. Which verse are we at? At 263, Hodja. We're at verse 38 of Surah An-Nur, Hodja. 263? Yes. Let's see now, 253, 259, 61, 62. Surah An-Nur 35, Surah An-Nur 38, we're coming here now. Yes. Right. It's right, but the order here is wrong. Now in the other one, in the other file, the even numbers are here, the odd numbers go from here like this. It grows, it grows from this side. And this grows the other way. The page has shifted now. Has the page shifted now? What did they do? It's done.

Now we're coming from one sentence back. Look, I'm used to it. It'll come from here now. 38 is right. We're coming from one sentence back. We say: in this verse too, as they always fall into the same error, they explained the verse again by accusing our Lord. In this verse too, that our Lord's willing is not over people, that every soul made a covenant with our Lord, and that people's desires and wishes.

We wrote that they are written for them as destiny and that this will not change again, and in this case too that our Lord's willing is not over people. It has been explained with extensive commentary at verse 172 of Surah Al-A'raf. There, why we were created, where we were created, why He made a covenant with people, and why He sent us to the world although He knew what we are, you can get information there. We have explained the meaning of providing without measure under many verses too. I see benefit in explaining it here again as a repetition. Providing without measure: when people made a covenant with our Lord at Qalu Bala, what they asked of our Lord, and our Lord giving it to them without measure, without restricting even an atom of what they asked.

For example, he says to Allah Almighty, I want this, this, this and this. For example, Allah Almighty gives all of it like clockwork. All of what he wanted. Without measure. He doesn't question him. He asked for it, after all. Why doesn't He question him? Why does He always give what he wanted? If the person's desire and wish, his aim, then: if You had given me my aim, I would have done this like this, and I would not have been rebellious toward You, he would say. Give it. That's why the meaning of without measure here is not in the sense that Allah gave it to him at His discretion but did not give it to me.

Fulfilling a person's desire and wish along with his own desire and wish, without measure, whatever he wants, He never asks him, this is too much, too little for you, whatever he wants He gives. And then, when the person comes into the world, those wishes appear in him. Because characters have been engraved into people. According to those characters, when the time comes, the person desires whatever he wished. That desire of his appears for him within the knowledge of Allah Almighty. And by taking it, he commits good deeds and sins. In this case, when it says without measure, it doesn't mean Allah Almighty gave more to Ahmet, to Mehmet, and gave me less without measure.

It means He gives to people without measure according to their own aims. Yes.

So, a person asking from our Lord and our Lord giving to that person without cutting even an atom of what he asked, so that the person does not say to our Lord, had You given me what I wished in full, I would not have fallen short in my worship of You, is giving people what they wished, in full and without measure. Right? That's the meaning of without measure. Otherwise a person does not fall into accusing Allah Almighty in any way, sir, saying He gave this to others but gave me that. Verse 40 of Surah An-Nur. After 38 comes 40, I suppose. Did we do this one? We didn't, Hodja. We didn't? We didn't, Hodja. We didn't.

But it says Surah An-Nur 43.

It skipped anyway. These pages all skipped. They all skipped. These pages go backwards.

Or the feelings, thoughts and behaviour of those disbelievers are like the dense darkness in a vast sea. Such a sea that wave upon wave covers it. And above it, clouds. Darkness upon darkness. If a person takes out his hand and stretches it, he can hardly even see it. Whoever Allah has not given light, that person has no share of brightness, it says. Allah, why did He create us? So that we would know His Essence. If He wasn't going to give light, what did He create for? Yes.

In the verses they have always accused Allah Almighty.

Allah Almighty is free from deficient attributes.

No one can accuse Allah Almighty. How did we explain that part? Look. Now we're reading this part.

The wrongly explained part in this verse is this. The correct one, anyway, we'll read the wrongly explained part there. Whoever Allah has not given light, that person has no share of brightness, it says. This is the wrong part. The correct one: whoever has not taken from Allah's light, that person has no share of brightness. Now here you may say, if Allah doesn't give, how can I take it? Is that so? Of course, He is Allah. If He doesn't give you, how will you take it? Now here we said, will is two. One universal will, one partial will. With the universal will Allah creates what He wishes. He left the partial will to one's own desire and wish.

The partial will. With this partial will, whatever this person asked of Allah, He gave him. Whatever he asked, just as in the verse we read above, He gave without measure, without measure. In this case, if a person denied his Lord, if He said, I am your Lord, and you denied that Lord of yours, that there is no other god besides Him, sir, Allah Almighty proves this, yet you, by your own head, by your own nafs, by your selfish feelings, rebel against Allah, and Allah writes your desire and wish in proportion to your destiny, in proportion to your desire and wish, then you did not take from Allah's light.

It's not that Allah didn't give. Allah who created you says, ask, what shall I give? You say, I don't know You. Well, if you don't know Me, fine, He says. He gives him his desire and wish accordingly. Otherwise, look what Allah says: He is the friend of those who believe. He doesn't say the friend of the disbelievers. He is the friend of those who believe. He takes them out of darkness and brings them into light. And taghut, it says, is the friend of people, the friend of the disbelievers, it takes them out of light and leads them into darkness, it says. Allah has spread His light; if you don't take from that light, it is like a sultan's treasury, he opened the treasury.

O people, he says, O my subjects, come, he says, look here, there is as much gold as you want for you. Take as much as you want.

A person doesn't drop by the owner of the treasury. He gets angry at him. Sir, whom are you deceiving? Who knows what they are? Sir, which fake gold? If you say, are you going to fool us? If you rebel against its owner? Well, if you don't take from that treasury, what will you do? Now a story of an old junk dealer comes to my mind.

One day Sultan Mahmud goes about in disguise. While walking among his subjects, he drops by a junk dealer. How are you doing, he says. Don't you see, he says, oh, he says. I live in a wretched state, he says. May Allah, he says, damn Sultan Mahmud, he says. He doesn't care at all, he says, about his subjects, he says. I mean, whether this man is hungry or full, whether people are hungry or full, he doesn't care about them, he says.

If I gave you an address, he says, would you come to the address tomorrow, he says. I'll come, he says. He gives him the address. The man comes to the palace following the address. They say, a man has come, the junk dealer. Take him, he says, and open the door of the treasury, he says. And give him a shovel in his hand, he says. Let him take three shovels of gold from there, he says. Three shovels of gold. Now when the treasury door opens, the old junk dealer, shovel in hand, plunges it in with excitement. He plunges it in upside down. One or two gold coins come in the hollow. He plunges it in again. Again one or two gold coins.

The third time he plunges it in once more. You've lost your right, they say. When He doesn't give, Mahmud, he says. Mahmud. What can you do, Sultan Mahmud, he says. That's why, if you don't take from Allah's light, what should Allah do? Allah created you as a part of His Essence, He adorned you with attributes of His Essence, with your essential attributes, He made you honourable above the worlds, did He make you honourable so that you would rebel against Me? You will do it, your will is in you. These verses' many ways of wrong explanation all rest on verse 172 of Surah Al-A'raf. Verses explained without grasping this verse, without understanding its meaning, have been explained wrongly in this way.

Our Lord, in verse 172 of Surah Al-A'raf, made a covenant with people. He gave every person his desire and wish in full. In this case, whatever the person asked of our Lord, our Lord wrote the person's aim for him as destiny. So the correct form of the verse: whoever has not taken from Allah's light, that person has no share of brightness. And the wrong one, saying whoever Allah has not given light, that person has no share of brightness, shows that our Lord discriminates between His servants. Whereas our Lord invites all His servants to His Essence without discriminating between them. Invitation. Now Allah Almighty sent the Prophet (peace be upon him) as a mercy to the worlds.

What does worlds mean? How far? In this world and in the universe, we'll say, in the universe. Because all of them were created from his light.

Allah Almighty sent him to all of them as a mercy. Now, He sent the Quran to humans and jinn.

In this case Allah has sent His light. If you turn your back on the Quran,

if you don't recognize the Prophet as a prophet, if you rebel against the Prophet from whose light He created the worlds,

in this case, although you made a covenant with Allah Almighty, if you don't recognize Him, did you rebel against Allah, or did Allah exclude you from His Essence? Allah invited you to His Essence. He sent a mercy to the worlds. He sent the Quran. O people! There is no god but Allah. If there were, each would take what he created, the other would take what he created, and everything would drown in corruption, it says. So then, the angels and the scholars bear witness that there is no other god besides Allah, it says. Allah does not lie. I too am one of those who bear witness. There are many people like me.

That there is not even another god besides Allah. And if the Quran were a human's composition, many words that contradict one another would be found in it. In this case, if the verses of the Quran do not contradict one another, and if humans and jinn gathered they could not produce a single surah of it, although Allah proves His Essence to every human mind, if you turn away from Allah, if you don't take from Allah's light, and Allah, to make you a witness against yourself in this world, according to the verse, did you think you would die without proving what kind of people you are, if you too make use of all these beautiful blessings Allah has given, whatever there is at sea, on land, in the air, you eat, and then you are ungrateful to Allah, imagine you were such a lord, you offered a person all your blessings in the air, on land, at sea, and although you fed them and gave them drink, those people showed hostility to you, didn't recognize you, what state would you be in?

You would want to destroy them right there. But Allah is patient. (?), to the very end He feeds you, gives you drink. In the end He will seize us by our forelocks and cast down those who deserve it. Yes.

Allah, His being Allah, look, at verse 43 of Surah An-Nur, what does He say? Do you not see that Allah drives some clouds?

That's right. How does He drive the clouds? In one place low pressure, in another high pressure. In low pressure the air stretches, rises upward. In high pressure the cold air comes down. When that cold air rushes into the place of the warm air, the winds begin. Wherever Allah Almighty is going to send the clouds, they go toward that side. Up to that point. Are you the one doing this?

Yes. Then He brings them together and piles them on top of one another. Above, you see rain coming out from among them. From the sky, from the mountains there, from clouds as big as mountains, He sends down hail. Then He makes it strike whom He wills. And He turns it away from whom He wills. The flash of these clouds' lightning nearly takes away the sight, it says. Whereas it strikes the one who wishes. Yes.

Do we not see that Allah drives some clouds, then brings them together and piles them on top of one another? So you see rain coming out from among them. Now, from clouds coming together and piling on top of one another, water doesn't come out.

He makes them meet a cold layer. The layer rich in oxygen is cold. When it's cold, imagine a pot. Put its lid on top of the pot. Boil the water underneath. What happens? When the steam touches the pot's lid, it falls back inside as cold drops. So when they come into contact with the cold air, those clouds, the clouds rising in that low thing, by being compressed, they meet the cold air, you see, and by being compressed, droplets form. And these droplets don't fall on the world like a flood.

They rain like string, like a thread. These never touch one another.

Let's say that comes down fast. Snowflakes fly in the air. The wind strikes from one side, they go. None of them touch each other. It strikes from the other side, again they don't touch.

Each of these was created with a signal. Created with separate signals. And created within frequencies that have the power to repel one another with separate signals. None of them has the ability to touch another. Rains are like this too. Hail is like this too.

Yes.

The correct one: then He makes it strike those of you who wish. And turns it away from the one who wishes. In this verse too, as they always fall into the same error, they explained the verse again by accusing our Lord. The correct one: but Allah makes it strike those of you who wish, within their destinies, within their destinies. In this verse too, that our Lord's willing is not over people, that every soul made a covenant with our Lord, and that people's desires and wishes are written for them as destiny and that this will not change again, and in this case too that our Lord's willing is not over people, we wrote.

It has been explained with extensive commentary at verse 172 of Surah Al-A'raf. In it, why we were created, where we were created, why He made a covenant with people, and also why He sent us to the world although He knew what we are, there, you can get information from there. We came to verse 46 of Surah An-Nur, 46. We have certainly sent down verses that make clear to you what you did not know. Allah guides whom He wills to the right path, it says. Whom He willed would go to the right path. Whereas: We have certainly sent down verses that make clear to you what you did not know. Correct. Allah shows the right path to those of you who wish.

Yes. What are you saying? You wish, O my Lord, I was in darkness. You sent me prophets. You sent books. You enlightened me with Your light. I was honoured with the religion of Islam, with the religion of Islam. But, with my deficient mind, in order to worship You better, light my way, you say. Light my way.

Teach me what I don't know. What I don't know. How beautiful. Abraham (peace be upon him) too says, I have submitted to my Lord. My Lord will light my way, he says. And he distances himself from his father Azar. There are two verses. The wrongly explained part in this verse is this: Allah guides whom He wills to the right path. Again, continuing the same error, they explained the verses and, describing our Lord with deficient attributes, with deficient attributes, they have continued to accuse Him of injustice among His servants. Here we will correct this word. We added "describing". Again, if we say: with deficient attributes, they continued to accuse Him of injustice among His servants, if we remove that, it would be better from here.

One minute, good that we do it, let's (?) it.

Okay.

Our Lord does not guide anyone to the right path and thereby change people's destinies. Because according to the verse, unless We will, you cannot will. Every single person made a covenant with our Lord. Every single person's desire and wish was written for him as destiny. In this case our Lord, changing the destinies, if there is anyone who will change them, He says, it is Me.

This part skipped. The writings got mixed up with each other. Come, look. He too decrees. There's something here now. Look, our Lord, if there is anyone who will change the destinies. If there is one, it is Me. Whereas now here it says "decrees". Here, this has no business here. They changed all of these.

In this case, this, if there is the one and only who will change it, it is Allah.

"With destiny" is wrong. In this case our Lord: if there is anyone who will change destinies, it is Me. Okay. Hodja, this one is left here, Hodja. Here, Hodja, this one is left. "It is Me", this. It is Me. If there is one, it is Me, He decrees. Right. This one is left, Hodja. This one is left over, Hodja. It became "it is Me, this, He decrees". In this case our Lord: if there is anyone who will change destinies, it is Me, He decrees.

But a word from Me has come true. Paradise (?) Hell, it says. Paradise (?) Hell.

Since Allah Almighty has programmed these worlds until the Day of Judgement, and since He will not make any change in these programs again, He does not interfere with people's destinies in this way either; everyone lives their own destiny.

Moreover, in another verse: with Us there is a Book, preserved in the Preserved Tablet. After that, neither is anything added to it nor taken away, it says. What does this mean? We have programmed all these worlds to come until the Day of Judgement. We created this world in order to make everyone a witness against themselves. Although We already knew what you are, if We had put the wrongdoers into Hell and the believers, the Muslims, into Paradise without sending you to the world, you would have said this, it says: If You had sent us books and prophets, we would not have fallen into this (?) below, so that you would not say that, it says.

I would have created these worlds and not sent you to this world, not sent you to the earth. Well, why did these people ask for the unseen? This is also possible. Why? There he denied, and said, if You sent me to a world where Your Essence is not seen, I would believe in You there. Because Allah Almighty Himself appeared in human form. And in front of the human, the created beings, the people. When they saw a human, they grew arrogant, they became haughty. They did not recognize Allah as their Creator. They waited for the Lord in their own imagination. So every person, including the one who denies Allah, because he knows that he was created by a god, makes idols and they worship them.

They know it, he was created.

That's why Allah Almighty, since He is free from deficient attributes, created this world, brought us too, put us here.

Every person has been sent to the world to prove what kind of person he is. According to the verse, did you think you would die without proving what kind of people you are, when we made a covenant with our Lord, by carrying out our desires and wishes in the world through actual deeds, having proven what kind of person we are in the sight of our Lord as well, when we go to the hereafter, at the Supreme Court, by the decision our Lord will give, no person will ever be wronged, and they will be sent to the places they deserve. We came to verse 50 of Surah An-Nur.

Is there a disease in their hearts? It says.

Or are they in doubt? Or do they fear that Allah and His Messenger will wrong them and be unjust to them? No. The real wrongdoers are themselves, it says. What's been scattered here? But how beautifully it says it.

Now, those in whose hearts there is a disease, look, this is important. Is there a disease in their hearts? Allah doesn't know, so now He's asking. Is there a disease? Or are they in doubt?

Now He can't recognize His servants either, so He's saying it. Or do they fear that Allah and His Messenger will wrong them and be unjust to them? No. The real wrongdoers are themselves, it says. Now this must be explained correctly. Those in whose hearts there is a disease, those who are in doubt, fear that Allah and His Messenger will wrong them and be unjust to them. No, the real wrongdoers are themselves. Right? Look, now this is the deeds every person will do by his own will. This verse has been explained entirely wrongly. The verse saying "is there a disease in their hearts", although our Lord knows the secrets of people's hearts, explaining the verse this way attributes attributes to our Lord.

When they say "or are they in doubt", it is like a person, thinking another person has certain suspicions about him, taking a stance against those people. And those who explain the verses, keeping our Lord at their own level of reason, bringing our Lord down to the state of people who have no knowledge about people, explained the verses. For example, it removes Allah's being free from deficient attributes. A human is speaking that speech. He understands it that way. He evaluates its speech by his own measuring stick of reason. He explains the verse accordingly. In front of you is Allah. Understand it well. Explain it that way.

And there's no human in front of me.

When explaining the verses, he explains them within his capacity of reason. Now the words a person said come to my mind. This is a person who did a doctorate, mind you.

You, he says, you always say I, he says.

Every commentator, he says, explains the verses according to how he understands them by his own good taste, he says. Oh, I said, how nice, every commentator explains the verse according to his own understanding, according to his own good taste, he says, exactly like this. Come on, what does this mean? Can this be ascribed to Allah? This verse, Allah's verse, I will explain according to my own understanding's good taste, and attribute attributes to Allah Almighty, tell people what Allah did not say, and it will contradict the other verses, and people seeking Islam will call it a religion of superstitions here, it will not be Islam, and you would have ascribed to Allah as a slander what Allah did not say, and against these words of yours, Allah says: whoever slanders Allah falsely, says Allah said it when Allah did not say it, let him prepare his place in the punishment, it says.

The fire is for him, it says. Yes. A person fears, you know.

This is Allah. The Owner of the worlds. Allah, solely because He is free from deficient attributes, this world, these worlds He created. The sun, the moon, sir, so that people could measure their time, He loaded the lunar calendar onto the moon, He loaded it onto the sky. By turning the earth around its own axis, He fixed the balance of the earth with firm mountains, He stabilized it. With the waters beneath, through centrifugal force, against the blows you make on the earth, the atoms, this and that, He prevented the earth from shaking. Fit such an Allah into your own mind. Explain the verse according to your own good taste.

Oh, how nice. Astonishing.

This verse has been explained entirely wrongly. The verse saying "is there a disease in their hearts", although our Lord knows the secrets of people's hearts, in explaining the verse this way they attribute attributes to our Lord. When they say "or are they in doubt", it is like a person, thinking another person has certain suspicions about him, taking a stance against those people. And those who explain the verses, keeping our Lord at their own level of reason, bringing our Lord down to the state of people who have no knowledge about people, explained the verses. By making the verses contradict one another, they attributed attributes to our Lord.

Moreover, "or do they fear that Allah and His Messenger will wrong them and be unjust to them?" As I explained a little earlier, as if our Lord did not know what people will do, and those who fall into suspicions about them were making assumptions. God forbid! Can there be such a Lord, that is, such a Creator? What bad suspicions they hold about Allah when explaining the verses. The correct way of explaining it is this: Those in whose hearts there is a disease, those who are in doubt, fear that Allah and His Messenger will wrong them and be unjust to them. Not so. Never, the wrongdoers, the real wrongdoers are themselves.

Allah Almighty wrongs no one, and is unjust to no one. Well Hodja, in the hereafter He'll throw them into Hell and burn them, isn't that wrong? But He doesn't throw. You go there yourself.

Now if you acted against a state's law, if you killed a man, if you swindled a poor man, stole his money, and the state caught you, the state's law caught you, brought you before the judge, and the judge passed your sentence and sent you to prison, did the judge send you, or did you send yourself to prison? Allah too has justice. Can (?) be one who does not know? In this case every soul will be called to account for the actual deeds it did. And Allah, a-laysallahu bi ahkami'l-hakimin, as the Judge of judges, will give His decision about people.

Yes. There are questions. Let's read the questions.

From here it starts. Peace be upon you, sir. Page 460, can you explain the "th" verse in Surah Az-Zumar, sir? Blessed one, (?), it says. Surah, "th" verse. It's verse 29, Hodja. Verse 29, Hodja. Is that what it says? Yes Hodja, that's what it says. He corrected it one below, Hodja. How do you know? Here it says "th". Hodja, he corrected it in the message below, Hodja. He wrote the verse, Hodja. Did he write it? He wrote it, Hodja. Come on then.

Yes. He wrote it. Surah 29, sir, it says. Surah 29. That's not 29. 29. Surah, sir, it says. Give it, let me see. Az-Zumar verse 29, Hodja. Az-Zumar verse 29. Az-Zumar 29. Is that so? Here it says surah 29. Probably verse. I meant verse. Yes. Right. Allah, a man owned by many quarrelling partners, a slave, and this man belonging to one person alone, He gives as an example. Are these two equal? Praise, praise belongs to Allah, but most of them do not know. Can you explain this, sir, it says. Let's explain it.

Here, the slave is one who serves a person, right? With that, a rich man using a slave, or giving him, sir, can they be the same? One in freedom, the other a slave. Here the slave is your nafs. You have become a slave of your nafs. You have turned your back on the One who gave you all these blessings. And in a swamp, in nothingness, with your eyes fixed on the world, you go tumbling head down, head up. And someone else, at peace with Allah, has known the Owner, the Creator of the universe, and been with Him. Can this person be the same as that one in Allah's sight? That is its meaning.

One has mastered his nafs, is bound by Allah's commands. The other has turned his back on Allah's command, is bound by his nafs. One has become a friend of Allah, gone out of darkness into light. The other has left the light and followed taghut. That is, followed his nafs, Satan. He has gone from light into darkness. Shall we read the verse once more? Now you'll understand it better. Let's read it.

Here Allah is giving an example anyway. An example. Allah gives as an example a man owned by many quarrelling partners, a man owned by many partners, many men, a slave, and a man belonging to one person alone. If you go with your nafs on the path to the world, to (?), to haram, to fornication, to everything, and someone else rules only by what Allah says and is with Him, these two people, can they be one now? He says it nicely. This is another meaning too. Verses open up meaning by meaning.

A man, He gives as an example. Are these two equal? it says. Many people quarrel over a slave. A slave. That's what it says. A man owned by many quarrelling partners, a man. He has many partners. Who are these partners? His nafs, Satan, interest, the world, they keep quarrelling. The other has torn them all down, and (?) to Allah alone. Can you imagine a difference between the two? Yes. This is its meaning. Master your nafs, be bound by what Allah says, and don't be carried away into many things by Satan's temptation.

Misafir says, misafir, here: Peace be upon you, sir. Regarding the Masjid al-Qiblatayn, I know that while the Prophet (peace be upon him) was in prayer, a verse came down and after that he turned. Right. The Masjid al-Qiblatayn. When we go to Medina the Illuminated, we visit it. I know that in the Masjid al-Qiblatayn the qiblas are exactly opposite. Can you explain this event, sir? May Allah be pleased with you.

Now let's say one is in the south, one in the north. Exactly opposite.

While praying, Allah Almighty to the Prophet: you, (?) in the heavens, you wanted to turn toward the qibla, toward Mecca, and turn, He says, turn toward the qibla. Turning on the tip of his right big toe, turning where he stood, and the others, turning too, toward the qibla they turn. When he turned on the tip of his right big toe, this is what it means. The imam ends up at the back. And the others end up in front. This time the qibla ends up in the direction of the congregation. Whereas the congregation, as if around the right big toe, turns behind the Prophet. People can't grasp this. We dragged the right big toe along the ground; turning around the Prophet, they turn toward the qibla.

As you understand it, people are like this, this one here, this one here. Now the Prophet turns toward the qibla, moves like this, turns toward the qibla. What happened? The congregation was left behind. Here it was left behind. Whereas the congregation turns together with the Prophet like this. Do you see?

The same direction overall.

Yes.

There's one more question here. Let's read that too.

The wrongly explained verses, this nation read them for years. This nation read them for years. It acted accordingly and tried to worship. Won't the false, wrong acts of worship be a burden of sin? Why don't other religious officials make an explanation? They don't explain to people whatever is correct. You're right.

Now, people have worshipped the world, people have faith, but it is squeezed in their hearts, it has remained as small as the very tip of (?). Rank and position seem very nice to people, not to all of them, but to some. And some understand that this is wrong, but because they learned it wrong at the root, they can't research it. Even if they research, they can't get to the bottom of it. Because this corresponds to a knowledge.

In this case, these people try to explain what they learned from me, may Allah be pleased with them, let them explain it. The Prophet (peace be upon him) explained Islam too, and those who explained it explained Islam to others, it spread. We are not after fame, renown, pride, arrogance, ego. Let people convey the truths we explain to people. In this case, some people try to explain what I have explained, may Allah be pleased with them. But they can't get to the end of the knowledge, they flounder. Because it has no root. Only as they learned it from us, I mean, like a parrot, they say it. But when asked why, for what reason, they don't know the verses that would support it with another verse.

In this case, if at least the verses had been explained with their correct forms, people would not fall into doubts. So we too, by Allah's grace and generosity, with our Lord opening our way, and with the wish that people who will serve this truth help us at our side, are bringing out a new edition, inshallah.

So that its essence is learned better, to learn our religion better, what must be done? Look, let me tell you. The remedy for this is this.

The scholars, those who did doctorates, even though they know the wrong verse, because they don't know its root, to 3-4 professors you will teach this knowledge. A person learns. After that, in theology schools, to the children you will teach the root. You will teach this root. The coming generation will be raised on the truth. Otherwise you can't get to the end of this.

Neither can you grasp its meaning in depth, nor can you support it with a verse saying this verse. Nor, as I explained, the slave example, that it is the nafs, and that many people, sir, becoming captive to people, captive to many things, follow after them, and one who is a slave of a single person and follows that person, can they be the same? Of course not. If you follow Allah alone, you live in peace. Those who raised the (?) of the time, (?) were they (?)? Were they (?)? In theology, the people they raised, these are people raised to degenerate the religion, Islam. To people, and their teachers likewise are in pride and arrogance.

You explain, he turns his back and runs away. Come on, there's a hadith of the Prophet. Even if knowledge is in China, he says, go and get it. Knowledge is honourable, he says, knowledge.

But a person doesn't know Allah, so how would he know His knowledge? Intertwined with the world, he goes by the decisions his mind gives. A person who runs every matter by his own mind is like legless people with a prosthetic leg, it says. Something he did today, something he did yesterday, he tries to change today. If, with your tiny mind, this, sir, knowledge Allah gave you, you turn your back and go away, and say, I memorized the Quran, I know Arabic, while being unaware of its meaning, if you turn your back on those who explain the truth to you,

everyone has a covenant they made with Allah Almighty. Each has a degree. Everyone will prove in the world what kind of person he is and go. That's why my advice to you: wherever you find the truth, take the truth, and try to explain the truth to those who spread falsehood over the truth. Learn the knowledge, the verses well, ask me what you don't know, ask whatever you want, ask whatever you want, about the verses, whatever you want. Stay well. Go with Allah. Al-Fatiha for the sake of Allah Almighty.

Two questions were left out. Two questions were left out? Let's see. They asked about the sixth verse of Surah Az-Zumar, Hodja. Let's see.

Also, can you explain with verses our Lord's appearing in human form? May Allah be pleased with you, sir, it says. Yes. Very simple. Laqad khalaqnal insana fi ahsani taqwim. I created man in the most beautiful form, He says. Lahul asma'ul husna, the most beautiful attributes also belong to Me, He says. He created people with the attribute of His Essence and gave them a part of His Spirit. A second proof: when I breathe of My Spirit into Adam, you will prostrate, He says. What does He say? You will prostrate. Prostration is only to Allah. But because Allah gave a part of His Spirit, the angels and the jinn, created min marijin min nar, from a smokeless fire, by making the jinn prostrate to Adam, He is not making them prostrate to Adam.

He is making them prostrate to his spirit. The spirit in him is a part from his Lord.

So the accursed one, who can't grasp this, plays a game of logic. You created him from mud, he says. Me, he says, sir, from fire; fire cleans mud, mud does not clean fire, he says. Whereas when Allah Almighty brought the clay into a shape in human form, before breathing in the spirit, He doesn't say prostrate to Adam. After breathing in the spirit, He says prostrate to Adam. Prostration to Adam was prostration to Allah. Yes. What more verses could there be?

Is there anything else? Hodja, there's the sixth verse of Surah Az-Zumar, Hodja. Which? Surah Az-Zumar, verse six, Hodja. Surah Az-Zumar, verse six. Give it, let's see.

Allah created you from a single soul, then from it He created its mate. Now there are deep meanings here, look. Not everyone can bear this. Not everyone can bear this. When I tell you its outward meaning, I'll just have said the verse as it is anyway.

When He says He created you from a single soul, Allah Almighty first gives of His Spirit to the Prophet (peace be upon him). The Prophet is a single soul; from a single soul He created all the prophets. And from those prophets' spirits He created the spirits of the peoples. And then you fell into division, He says. Look, you fell into division among the peoples. It goes even deeper.

That's why people can't bear this. Why should I tell that much?

Allah created you from a single soul, then from it He created its mate. For you He brought forth eight pairs from the animals.

He creates you too in your mothers' wombs, within a threefold darkness, passing you through various stages. This Creator is your Lord, Allah. Dominion is His. There is no god but Him. So how is it that you are turned away from serving Him?

Yes. Actually these parts come to Adam. And from Adam, from his left rib, Allah Almighty created our mother Eve. But this, outwardly, is a single soul. Now the question I asked you in the evening and answered comes out.

My Lord tells me this:

We created man twice, He says. We created man twice. Twice. This goes there, that's its meaning. One, our creation in the world of Lahut. Spirit, soul and life are one. Second, after (?) Adam from clay and breathing the spirit into him, He wrapped us into the manifest world. The second creation.

When He says the first soul, this goes back to the very beginning.

And in the outward meaning, it goes to Adam and our mother Eve. Close it here. If you go deeper, you can't bear it. Peace be upon you. Go with Allah. Al-Fatiha for the sake of Allah Almighty.

Yes. It's going a bit frozen. The sound goes later. Yes, Hodja. Is it over there? It's not over yet, Hodja. Was there more? Is there any other question? Hodja, something about a prosthetic leg came, Hodja. Something called a prosthetic leg came. A question came. While explaining the last question, Hodja, the example you gave about everyone who runs things by his mind having a prosthetic leg: a person who runs every matter by his mind is like legless people with a prosthetic leg. I couldn't grasp the example, but can you explain it, sir? Let's say may Allah be pleased with you. Yes.

Allah Almighty created our mind deficient. We may take the wrong for right. But by taking the truth wherever we see it, we will have (?) from the wrong. And according to the hadith the Prophet said, according to the hadith, if knowledge is in China, take it, we will have (?) in truth. So, a person who runs every matter by his own mind, it says. However correctly I run a matter by my mind, surely somewhere I will be mistaken. But if I try to keep the matter, my matter, in line with Allah's verses and if I do it in line with them, even if I'm mistaken, even if I'm mistaken, I say, at least I was mistaken less, but it means I made some deficiency. So what will we do?

When doing a job, we will always consult.

After consulting, what benefit is there in consultation? One person explains something, another explains something. You see that someone explains something above your own mind. Your mind develops more. This time you see a deficiency in what you did, but if you refrain from such things, sir, don't consult, act outside Allah's verses, your mind today seems right to you, you do it, then the day after you don't like it, you turn it to another side. The answer to it is this. Yes. Various other meanings also come, but this much is enough. Stay well, go with Allah. It's ending, but it comes a bit late; when it ends, tell me and I'll close it.

Yes.

Look, this part is frozen. Constantly frozen. He's explaining there, isn't he?

It's taking long. It feels like it'll take maybe five minutes or so. Have we been talking for an hour and a half? Mashallah. I would talk day and night, no sleep, if my tongue stopped, my body would speak. My body. Yes, okay.