Talk of 30 December 2023

Yes.

Should the pages be restored? Why should the pages be restored? Post it.

when making the covenant, he says,

when making the covenant, the character a person wanted, that is, his current personality, as if it were a human being, based on what they wanted, did they have characters written for themselves? Their own characters, the life they will live and the place they will come to — how is there a wanting of these? Could you explain this part? Sir, he says.

However much I explain, because these things are not seen, questions arise. First of all, your words here are wrong.

"That they will live their characters." Of course, your feelings of that day, your feelings at that time, your desires and wishes are your character. Of that moment. When making the covenant with Allah Almighty. "How is there a wanting of the life and the place one will come to?" You do not ask for the place you will come to. According to your characters, where, with whom, with which mother, with which father you will live best — Allah sends you there. So that you live there in the best way. "There is a wanting." He does not ask for it himself. "Give me to this mother, to this father, send me to this country" — he does not ask for that himself.

When you made the covenant with Allah Almighty — according to the verse "We know the secrets of your hearts". A person who is aware of your feelings — as in "beware of the insight of the believer" — sees with the light of Allah. If he can see your characters, if he can see your feelings of that moment, then Allah who created you from nothing knows the secrets of your hearts. Your feeling at that moment, in the realms He showed you, what you desired — He knows all of it to the millimetre. Accordingly He instils your characters in you. Right now, as you ask this question and listen to me, what kind of feelings do you have? What kind of disposition toward people?

What kind of desires and wishes do you have? If Allah, who knows all of it second by second, has given you those feelings, then whatever you want within those feelings, if it is within your destiny, He gives it to you. If it is outside your destiny, it either drives you to evil or throws you outside your destiny. That is why He gives everything you want if it is within your destiny, but if it is outside your destiny, He does not grant those wishes. Through your patience He gives you those wishes in the hereafter. So according to your desire and wish, according to your feelings at that moment — with which mother, which father you will get along well, with which mother and father you will best prove yourself while living with them — that is according to your characters. Will you be hostile to your mother, or serve them (?).

He knows all of it down to the finest detail. So He gives you to such a land, to such a mother and father. You did not choose this world yourself. Yes. According to how you see this world, according to your feelings of life, so that while living you enjoy your life. If He now sent you among Germans,

maybe your feelings suit the Germans, and you live. But if He sent you among the English, you could not get along with those feelings. Then your life becomes a dungeon. So according to people's feelings, Allah Almighty wrote people's characters. And according to those characters He wrote their destiny. Within those destinies, the desire and wish of the person to come, within seconds, (?). And when people carry out those deeds, it is their (?) and their sin. Yes. That is why those who badly misunderstand what we explain are led in this way into wrong thoughts. Look what he says now: "Did they have characters written for themselves based on what they wanted?" So it says.

What does he say? "Peace be upon you, sir. When making the covenant, the character a person wanted, that is, his current personality, as if it were a human being — did they have characters written for themselves based on what they wanted?" Now even what you said here, even one phrase of yours here, is a very wrong phrase. What is it? "As if it were a human being." Your true being is already spirit, nafs and life; the true human is you there. Here, through a second creation, you appeared in the guise of a body, in an outward world — so that through outward deeds, the deeds you will do, you earn reward and sin, you were clothed in flesh and bone, you appeared outwardly, outwardly.

When He says, "You have returned to Us as in the first creation" — when a person tastes death, "you returned to Us as in the first creation" — there are such verses. What does this first creation mean? We were created in the realm of Lahut as spirit, nafs and life. After we die and our body also bears witness in the presence of Allah Almighty, after the testimony ends, after the body has testified, you are returned to the first creation; there it tastes death a second time. Spirit, nafs and life remain alone. Then Allah Almighty says to that person, "You will taste no death except the first death." So what? He says "as if it were a human being".

That is your real being, your spirit. But right now you see yourself with a body. To understand these things, it is not possible to explain them right away in a sentence like this. You must (?) so that you grasp these properly. You must know the verses very well to grasp this properly. But my advice to you: whatever Allah's religious rulings are, practise them. His religious rulings. If it is prayer, then prayer. If your feelings are bad, do not fall for Satan's temptation. Master your nafs. Benefit from the blessings Allah has given you, give thanks to Allah, and taking refuge in your Lord, walk upon the straight path, on a perfectly straight road.

What do you need? Ahmet, Mehmet. This is for deeper knowledge. For deeper people. For me to explain that to you — what I have told you in this short time, I would need to explain for months, make you live it, so that you can understand. Months, not days. Yes.

We return to our lesson. Surah An-Nur, verse 51 is where we left off.

"Is there a sickness," it says. Here Allah asks a question, as if He did not know. "Or are they in doubt?" it says. "Or do they fear that Allah and His Messenger will wrong them and treat them unjustly?" "No. It is they who are the wrongdoers," it says.

Here it is as if Allah did not know these things. And then: "No, it is they who are the wrongdoers." See where we are? The truth of it, the correct verse, is this: "Those in whose hearts there is sickness, those in whose hearts there is sickness, those who are in doubt, those who fear that Allah and His Messenger will wrong them and treat them unjustly — no." What does it mean? Such a thing does not come from Allah and His Messenger. It is they who are the wrongdoers.

Because there is the command to convey. If there is the command to convey, Allah Almighty — "oh, is there a sickness in his heart? Oh, sir, are they in doubt? Or do they fear that Allah and His Messenger will wrong them and treat them unjustly?"

Now: Hatemallahu ala kulubihim ve ala sem'ihim ve ala ebsarihim gışaveh, ve lehüm azabün azim. Those whose eyes are veiled, who had their ears plugged and their hearts sealed. Here, too, they translated it wrongly. "Allah blinded their eyes, plugged their ears, sealed their hearts." And what does the person say? "If You had not veiled my eyes, if You had not put plugs in my ears, if You had not sealed my heart, however bad I might have been, in the end I would have found You and returned. And You are At-Tawwab, You would have forgiven me." See how simple it is, according to the verses. But they always (?) this, too, to Allah.

Here, too, they (?) like that anyway. "Oh, is there a sickness in his heart, oh, is he in doubt?" What does this (?) mean? Does this befit Allah? But: "Those in whose hearts there is sickness, those who are in doubt, fear that Allah and His Messenger will wrong them and treat them unjustly. No, it is they who are the wrongdoers," they said.

This verse has been translated entirely wrongly. As I said, all of it has been translated wrongly. By saying in the verse "is there a sickness in their hearts", although our Lord knows the secrets of people's hearts, translating the verse this way ascribes attributes to our Lord. When they say "or are they in doubt", it is like a person who, thinking that a person holds certain suspicions against him, takes a stance against those people. Those who translated the verses kept our Lord at their own level of reason, reducing our Lord to the state of people who know nothing about people, when they translated the verses.

Making the verses contradict each other, they have ascribed attributes to our Lord. They have ascribed attributes to Allah Almighty. Yet Allah is complete and perfect. Allah, who created these realms one upon another, firm and solid, who made the moon, the sun and the earth bow to His command, who created His creatures firm and solid, who created in an order these realms that people cannot reach, that their minds and imagination cannot grasp — you cannot ascribe attributes to such an Allah. You cannot do it with that small mind of yours. Also: "Or do they fear that Allah and His Messenger will wrong them and treat them unjustly?" As I explained a moment ago, as if our Lord did not know what people would do, they have Him fall into suspicions about them and make conjectures.

God forbid. Could there be such a Lord, that is, such a Creator? What bad suspicions they hold about Allah as they translate the verses. The correct translation of this is as follows: "Those in whose hearts there is sickness, those who are in doubt, fear that Allah and His Messenger will wrong them and treat them unjustly. No, it is they who are the wrongdoers, they themselves." Yes.

We have come to Surah An-Nur, verse 62. "The believers are only those who believe in Allah and His Messenger from the heart." Correct. "When they are with the Prophet on a common matter, they do not leave until they ask his permission." This is correct too. "My Messenger, those who ask your permission are truly the ones who believe in Allah and His Messenger. So when they ask your permission for some affair of theirs, give permission to whom you will among them. And ask Allah's forgiveness for them. Allah is Forgiving, Merciful." How beautifully it says it here. But here there are some things that contradict each other.

There are verses. I will tell you that now. We will bring that out here, look. You will find it yourselves as I read. "The believers are only those who believe in Allah and His Messenger from the heart." Correct. It is the same above. "When they are with the Prophet on a common matter, they do not leave until they ask his permission." This is correct too. It says that as well. Yes. "My Messenger, now, those who ask your permission are truly those who believe in Allah and His Messenger. So when they ask your permission for some affair of theirs, you too, from them, from you — (?)."

Do not hurt the believers. Believers do not ask permission for nothing.

What does it say here? "Those who ask permission are truly those who believe in Allah and His Messenger. So when they ask your permission for some affair of theirs, you too give permission to whom you will among them." Here discrimination arises.

He is a believer. He says nothing. But his heart is hurt. "I too asked permission for my affair. He asked permission too. He gave him permission and did not give me permission," he says this to himself, but he never rebels. And Allah Almighty does not count what passes through his mind as a sin as long as he does not act on it. These are believers. So since there is justice, what does Allah Almighty say then? "So when they ask your permission for some affairs, you too give permission to those of them who ask your permission." See how beautiful. Because they do not ask permission for nothing. It says so from the start anyway.

What does it say? "The believers are only those who believe in Allah and His Messenger from the heart." They. When they are with the Prophet on a common matter, they consult together. He says "do the work", after all. "They do not leave until they ask his permission" — until they ask the Prophet's permission.

"My Messenger, those who ask your permission are truly those who believe in Allah and His Messenger." It says it again. That is, these surely have urgent matters, they are asking your permission. "Give permission to those who ask your permission," it says. How beautiful. (?) there is ascribing of attributes. There is discrimination.

The part of the verse translated wrongly here is this: "When they ask your permission, give permission to whom you will among them." The correct one: when they ask your permission — "Those who ask your permission are truly those who believe in Allah and His Messenger. So when they ask your permission for some affair of theirs, you too give permission to those who ask." Yes. If we read the verse carefully, our Lord is praising the believers. "They do not leave you until they ask your permission."

If they ask permission, then to those who do not want to leave you, too, give permission. Because these are believers. He asks permission. There are also those who leave — their business; you have business. Sometimes we are teaching a lesson. Someone gets up and leaves. We say, "Where to?" He says he had something to do somewhere. Then say that you have something to do. We will not tell you to stay; go. But there is an elder here. Ask him for leave.

That is how it is. Believers do not leave until they ask permission. The others act as they please. They are far from good manners and courtesy.

When He says, "They do not leave you until they ask your permission," would our Lord, regarding believers, say to the Prophet (peace be upon him), "Give permission to whom you will among them"? Our Lord states His command clearly and definitely. Such a believer, a person aware of our Lord's manifestations, if he had no business, would never ask permission. And because our Lord knows this very well, it means: when the believers ask your permission, give them permission.

I came to Ankara. My little daughter, in Istanbul, at the military hospital, in Kasımpaşa. My wife gave birth. My cousin calls me. He says, "You had a child, you must come here at once."

You would not know this. The late Hasan Efendi and Cahit Efendi know it very well. We were going to Çankırı, to Mucur.

His words were vague. Was the child stillborn? Or was something wrong with my wife? I said I should probably go, but first I consulted my Lord, and my Lord let me know what was needed; I said, I am not going. We carried on with our duty, came back and saw a child like a (?) Yes, first I said (?) born within veils, like that. Healthy. The mother too.

Now, a person will first consult his Allah. He will not ascribe attributes to Allah. Here, without the Prophet consulting Allah, Allah Almighty has the Prophet give permission to whom he wills. Whereas the believer is always with Allah. That is a believer. "Hodja, what does believer mean?" A believer has passed beyond nafs al-ammara, nafs al-lawwama and nafs al-mulhima, and at nafs al-mutmainna has become aware of Allah Almighty's manifestations. Even if you cut off their heads, they will never turn away from Islam. And they make no concessions regarding Allah. These are them. That is why Allah Almighty does not say to such servants, "Give permission to whom you will," and so hurt their hearts.

He pleases their hearts. How? When I write the correct one: He says, "Give permission to those who ask your permission." Yes.

Yes.

What did it say? We continue. Let us take it a bit more from the start of the paragraph here. If we read the verse carefully, our Lord is praising the believers. When He says, "They do not leave you until they ask your permission," would our Lord, regarding believers, say to the Prophet (peace be upon him), "Give permission to whom you will among them"? Our Lord states His command clearly and definitely. Such a believer, a person aware of our Lord's manifestations, if he had no business, would never ask permission. And because our Lord knows this very well, it means: when the believers ask your permission, give them permission.

Gog and Magog will come out when the Last Day breaks. He says: "Peace be upon you, Hodja. Gog and Magog, Magog — if you know anything about when they will come, could you tell us?" he says. Let me tell you this much from the verse.

When Dhul-Qarnayn came to a place, a people there say, "These are constantly attacking us. They shed blood."

And Dhul-Qarnayn says, "Bring me metal." He joins the gap between the two mountains. "Blow on the fire," he says, and melts the metal. He pours copper on it and turns it into bronze. It becomes bronze. And this one remains imprisoned inside.

Now, as for when they will come out: since they cannot pierce the bronze and get out — Allah Almighty, in the verse, and Dhul-Qarnayn too, says when the earth spins fast around itself, because of the centrifugal force it will fall apart; the bronze Dhul-Qarnayn made will break apart. And they will come out at a time close to that. There is still a long time.

More than a hundred-odd years. Yes.

We have come to Surah Al-Furqan. In the ninth verse there is a mistake. "My Messenger, see what kind of comparisons they made about you. They have now gone astray and cannot find guidance by any way," it says.

In the time of the Prophet (peace be upon him), were there not those who opposed him? Were there not those who fought him?

Who?

Hz. Amr ibn al-As.

Sayfullah, the Sword of Allah. What was it, I can't remember his name now. Khalid ibn al-Walid. These. And they became Muslims.

You must translate the verse correctly. Correctly. You must not ascribe attributes to Allah. You must not fixate on one place like this.

"See what kind of comparisons they made about you." There were those who made them.

The older brother of one of the Companions said, "I too can write like the Quran. I can say it," he said. He was a poet. He started writing and reciting. The Prophet said, "Bring me his head." His brother helped him escape. He was a Muslim. In the end he too became a Muslim. Once he is a Muslim, you cannot cut off his head.

Now, you cannot say for certain that this one is a disbeliever.

Why can't you? Here is another verse for you. "Do not mock any people. That people is better than you," it says. Do not look at his state at that moment. Later the person turns back.

"My Messenger, see what kind of comparisons they made about you. They have now gone astray and cannot find guidance by any way." Now we read the correct one. "My Messenger, see what kind of comparisons they made about you. They have now gone astray, and as long as they remain in that state, they cannot find any way to guidance." As long as they remain in that state, they cannot find any way to guidance. The part translated wrongly here is this: "They have now gone astray and cannot find any way to guidance." The correct one: "They have now gone astray, and as long as they remain in that state, they cannot find any way to guidance." In this verse they translated it by removing our Lord's attribute At-Tawwab.

Allah Almighty is At-Tawwab; which sin did He not forgive?

Is there anyone without sin? Yes. Our Lord did not create people free of error. When a person comes into the world, he will live out his covenant. In this world a person may live through a period of ignorance. A person, living in the midst of kufr, may live like the people of kufr. Who? Those who live as disbelievers in disbelief, but whose covenant is Islam, and who later become Muslims. Such a person lives like a disbeliever. Then he becomes a Muslim. But later, when a person sees the truth, he is honoured with Islam. In this case, the correct translation of the verse's meaning is: "They have now gone astray, and as long as they remain in that state, they cannot find any way to guidance." As long as they are in that state.

We have come to Surah Al-Furqan, verse 20. Yes.

"My Messenger, all the prophets We sent before you, without doubt, ate food and walked in the markets. O people, We have made some of you a means of testing for others. Let Us see whether you will be patient." Look, look. Allah does not know about us!

How can they write this like this? And how, translating the meaning of a Quran verse, does he fit Allah Almighty into his own head and set himself against Him? Taking His words as a human's words, he writes it here like this. Let's see, what does it say? "Let Us see whether you will be patient." Well, blessed man, since you wrote this Quran, since you wrote its translation, since you also know this Arabic, where did you leave this covenant?

Where did you leave Allah's verse, "There is not a single living being to come until the Last Day whose deeds We do not know"? And our Lord tests us sometimes with our lives, sometimes with our faith, to make us witnesses over ourselves, so that we prove what kind of people we are; He gives us such states — how can you use "let Us see" about our Lord?

Yes.

Someone asks, "Is there no live broadcast today?" There is, Hodja. There is. He wrote it there himself.

Our member Aycanur, write there: on your internet there is probably a (?), or else the live broadcast is running directly, yes.

Now we read the correct one. "My Messenger, all the prophets We sent before you, without doubt, ate food."

These things cannot be understood unless they are the fruit of lived experience.

The Prophet, to them, would come from the heavens, something would happen. He would bring all the miracles. They still do not believe anyway. Even though they bring them. That is irrational. They want to see. And because they see Allah Almighty just like a human, the same feelings. Yes. That is how beautiful it is. If these things are not seen, they are not known. These feelings are not lived. Yes. "All the prophets We sent before you, without doubt, ate food and walked in the markets. O people! Now, so that your patience comes to light and you prove what kind of people you are, some of you are tested with others, you are tested with one another." See how beautiful.

"Your Lord sees everything perfectly."

The part translated wrongly here is this: "O people! We have made some of you a means of testing for others. Let Us see whether you will be patient." The correct one: "O people! Now, so that your patience comes to light and you prove what kind of people you are, some of you are tested with others, you are tested with one another." Our Lord knows what we will do. To make us witnesses to ourselves, to those around us, to Allah, through our actual deeds we prove what kind of people we are.

Those who translated this verse make it mean that our Lord does not know the unseen, that He will decide what kind of people they are by testing people with one another. Whereas our Lord says, "There is not a single living being to come until the Last Day whose deeds We do not know." He even says that the trees to come until the Last Day — their leaves do not stir without My permission.

Look at this program.

Do you know what is in this program?

There is such a memory, such a memory, and this memory, to such signals — what do we call it, the place where they gather — what (?)? "The ability to receive signals." The ability to receive signals.

My child, it is not as you think. When told to be quiet, be quiet. "I didn't hear, Hodja."

There is a main centre. The main centre — what (?)? "Server." What? "Server." He said server. Server? Server.

So say a call comes to such a thing, it goes into an exchange that has been set up. An exchange, such a huge exchange, with such a huge memory there, and He has fitted this memory into such a small thing, into the head — the signals of this whole universe, every moment our Lord is with them; neither drowsiness nor sleep overtakes Him. This whole universe, all His creatures, with their signals, are from Him. Such an exchange. Memory in the brain.

Yes. Now, (?)? No. Did I say be quiet? Be quiet. Didn't you hear? If you don't hear, don't interfere. Wait. Wait. Yes. Now, these verses' wrong translations constantly touch on Surah Al-A'raf, verse 172. That people made a covenant with our Lord, and that each person's desire and wish became his destiny, and that people, to prove to themselves what kind of people they are, were sent to the world. In Surah Ta-Ha, verse 134: "If We had destroyed them with a punishment before this, the Quran, they would surely have said: 'Our Lord, if only You had sent us a messenger, so that before falling into this abasement and disgrace we had followed Your verses.'" Surah Al-Qasas, verse 47, (?): "When a calamity befell them because of what they themselves had done, had they not been going to say, 'Our Lord, if only You had sent us a prophet so that we followed Your verses and were among the believers', We would not have sent you," He says.

The short meaning of these verses: We know what you are. When We made the covenant with you, let Us write your desires and wishes as your destiny. But when I made the covenant with you, when I said "I am your Lord", because you saw Me in human form, you could not recognise Me as Lord. I also have the attribute of being Allah. For this to be manifested, I will send you into the world, a realm where My Essence is not seen — that is the meaning. And Allah's attribute of being Allah is that people, by living in the world through all the questions they would ask our Lord, are left with no words to ask Him.

This shows that our Lord is free of deficient attributes. Our Lord is complete and perfect. So in this case the correct verse says: "O people, now, so that your patience comes to light and you prove what kind of people you are, We test some of you with others, with one another." Yes.

There are questions. Let us answer the questions. "Hodja, I also saw in old recordings — in the future people will correspond by letters, there will be no internet, you had said. Why will it be so? Could you explain?" he says.

Let me explain.

All signals point toward the North Pole. Right? Birds, too, by the North Pole's magnetism, that is, by those frequencies, passing under their wings, find their way. Birds, migratory birds.

The Prophet: "The Mahdi will appear in the time when weapons do not fire." What does it mean, weapons do not fire? The sun's (?) and rays, because the ozone layer has a hole, erase the North Pole's magnetism. The South Pole's magnetism stays constant. With the magnetism that stays constant, as the North Pole's magnetism is erased, the rotation slows down. The earth's rotation, every year, by 1 second, 2 seconds, decreases. Because with the pushing force, when the rotation drops, the earth's turning around its own axis — a time will come when it reaches zero. That is, the sun will set in the west and rise from the west.

The earth will start turning in reverse. It is already turning in reverse now, and then it will turn in the direction of (?). Now, the South Pole's magnetism has stayed constant. The North Pole's magnetism has decreased. What does the South Pole do? It starts turning the North Pole, whose magnetism is weakened, around its own axis.

This time the compasses will go haywire. The compasses. From where you sit, you will not be able to hit anywhere with any missile. Because direction will be lost. This situation is called "weapons do not fire". Weapons do not fire. Only people close by may perhaps shoot each other this way with pistols and rifles. That then comes back to the verse (?).

When (?) the compass goes haywire, you will neither be able to strike with your missile nor properly locate targets. In this case things will go back to the old ways. Your phones will not work either. Because the signals are gone. Everything is confused. Even today, however much 4G, 4.5G, 5G work on these frequencies, when they weaken or when you go into some place, nothing comes, the phone has no signal. Because it cannot reach the signal. When these signals are gone, your magnetism is gone (?) (?). Your phone will not work, nor will you be able to strike with your missile. That is why they will go back to the old ways.

You will write a letter to your mother. "Peace be upon you, my dear mother. How are you, are you well? If you ask about me, I am very well. I wish (?) that you are well too."

Yes, we will start again doing things with letters and postmen. Yes.

Aydanur says, "Hodja, peace be upon you, I kiss your hands. Seeing the children dying in Gaza tears us apart inside. I no longer feel pity. To avoid being upset on social media — this does not change these children dying, of course. How will we endure and struggle? My heart cannot bear it. I am only trying to boycott. Changing the products I buy — what should we do to increase our patience, Hodja? May Allah be pleased with you," she says. Now, you are not the only one saddened by this; all people of faith are in the same state. There is something to be sad about, a situation. That is what we should really be sad about.

Allah Almighty says in a verse: "When a Muslim is in distress, it is obligatory upon all of you that other Muslims help him," He says. There you go — be sad about this, really, about this.

As Muslims, before our eyes, committing genocide, appearing in human form yet animals in character, a massacre that even an animal would not commit, beyond what a human could bear — this vile, accursed people committing the massacre — (?) (?). But I am glad of this: all who died are martyrs, in Allah's hands, on the other side, people who attain great ranks. I am glad of this too, but on the other hand I am sad. Because he is a servant Allah created. These murderers committing this massacre will be exposed to Allah's most severe fire — such people. Even if it is your enemy, if your enemy goes into the fire, a person reaches out a hand to save him. And, inshallah — since they are an accursed people, there is nothing to say to them, but hope in Allah is never lost; inshallah they soon end this massacre.

We have come to Surah Al-Furqan, verse 31.

"My Messenger, thus for every prophet We raised up enemies from among the criminals." Allah raises them up from among the criminals against the Messenger.

Look at this, look at how this verse is translated.

"Your Lord suffices as a guide and helper," it says. Whereas every prophet has, likewise, enemies from among the criminals. If Allah willed enmity toward the prophet from the criminals, who could prevent it? Well, if He made it so, why will He take revenge on the one who showed enmity to the prophet? Why will He call him to account? Why will He punish him? "You made me do it. You are Allah." "Thus for every prophet We raised up enemies from among the criminals," it says. "We raised up enemies from among the criminals." Wasn't there supposed to be a person's free will? Wasn't a person going to be called to account for the deeds he did by his own will?

How absurd. How absurd.

But they write it so that — yes, it says (?) they have enemies. Prophets have enemies. They have mixed it up so much. The part of this verse translated wrongly is this: they say, "For every prophet We raised up enemies from among the criminals." The correct one: "Every prophet has enemies from among the criminals." And in a verse: when they enter Hell, they will say to their leaders, "We followed you. Now can you lighten the punishment on us a little?" And they will say, "We had no power over you; you, like us, followed us, and we followed you; together we did the same thing," they will say. So whom are you blaming here?

Why don't you turn it back to the person's own nafs, instead of using Allah as a tool here and directing the blame toward the Prophet? What a terrible thing. And they call this a verse. This is not the verse. The verse is as I said. Every verse by which Allah is slandered is not a verse. People who slander Allah within the capacity of their own minds.

If these people feared Allah — there is a text of ours here. Let us see.

Not this.

second (?), let us look; some verses here there were, yes. Yes. We will tell you the verses later. Which verse of Surah Al-Furqan had we moved to?

"Verse 31, Hodja." We are at 31. Let us read it. It has Him raise up enemies against every prophet. Then He says to the prophet, "I suffice you." When a sound-minded person reads this thoughtfully, he says, "Can there be such a god?" He would say so. The correct verse: "Every prophet has enemies from among the criminals." Then our Lord's words that complete this verse: "Your Lord suffices as a guide and helper." So our Lord will of course protect the messengers He sent against these criminals. I had said that this is the correct verse.

Surah Al-Furqan, verse 69: there is a mistake in it.

"On the Day of Judgement their punishment will be multiplied. And he will remain in it forever, humiliated in punishment." Allah does not multiply anyone's punishment.

"Hodja, is there a verse on this?" Would I say it if there were no verse?

"We multiply the good deeds you do," He says. "Your sins We record according to the degree of the sin. We will add up your sins," He says. Look. If you picked pockets, one sin. If you committed fraud, one sin. Whatever you did — if you killed someone, one sin. Of course, its degree belongs to Allah alone. I say one sin, but these will be added up, added up. They will not be multiplied. What is multiplied is good deeds. For one He will give five, ten, seventy, a hundred, even seven hundred. "Take an ear of grain," He says. In the ear there are a hundred grains. Seven ears, He says. He will give reward in the measure of seven ears.

That is, seven hundred. Allah gives the example. But your sins, as one, He says. "We will give in return." Whatever sin you committed, He will add them up and give. Who said He will multiply it? Is Allah a tyrant, will He be your enemy? As if He Himself slaps a person, gets angry at a person and throws a punch. No. Allah is not to be treated as a counterpart anyway. He will give your punishment like a judge. And as the Judge of judges. Eleysallahu bi-ahkemi'l-hâkimîn. Yes.

"On the Day of Judgement their sins are added up in return for what they did, and he remains in it forever, humiliated in punishment." That is the verse's meaning. In this verse too, the part translated wrongly is this: "On the Day of Judgement their punishment will be multiplied." The correct one: "On the Day of Judgement their sins are added up in return for what they did." Our Lord does not add up anyone's sins by multiplying them. For the sins people commit, our Lord records one sin. But He multiplies His servant's good deeds according to the deeds they actually do. Three for one, five for one, seven for one, ten for one, seventy for one and more, multiplying them, He raises His servant's rank.

So those who sin are given the recompense for what they did. Not as for those who do good — their sin is not multiplied; their sins are only added up. Accordingly they are sent to the places they deserve. We have come to Surah Al-Furqan, verse 70.

Someone says this:

"Hodja, with your permission, I would like to ask a question. When it is said to read Surah Ya-Sin a certain number of times, how can I find this number, and does sleeping too much kill the heart?"

Whoever says, "If you read suras this many times, this will happen; if you do this so many times, you will become like this" — when that is said, know that these are conscience-exploiting, dishonourable people. These are not hodjas, they are people far from being hodjas, enemies of Islam.

Do you know who says these things? Reading by count like this is what the Jews tell people. He says, "Read this sura this many times, this count — see what will happen within two days." So you read and read and read; within two days nothing happens. Within three days nothing happens. Within four days nothing happens. These are Jewish games to distance you from Islam, from religion. No sura has a count.

Some of those who do it by count fall prey to jinn. To jinn. How many times have we said this.

What do you intend by that count? What do you want from Allah? So will you, by reading Ya-Sin, put forward only that one sura of Allah and throw the others behind you and ask Allah for help? Every verse, every letter of the Quran will be your guide. You will ask Allah for what you wish.

Yes. Do not tell us the words of sophistries. These are words of sophistry.

Whoever says, "You will read this sura this many times," let him show me a hadith, and a verse too. To us, everything said outside the verses and hadith is superstition, and they are words said to degenerate the religion of Islam; and our innocent brothers and sisters, our believing brothers and sisters — they are people who hunt them with such words and work to make them enemies of Islam. Tell your brothers and sisters too. Nothing comes of counting. You will give yourselves over to jinn. Because they crack a code, and with that code you fall prey to jinn and are carried away. Let us end our lesson here.

Stay well. We have stopped at Surah Al-Furqan, verse 70. If Allah grants it and our lives allow, inshallah next week, on Saturday, we will continue from Surah Al-Furqan, verse 70. Stay well. Go with Allah. Lillahi Teâlâ el-Fâtiha.

I (?) the page I left off at to ABC. Then I delete it. After that I do (?) and it brings me that page. That page comes up. Yes. "We didn't do Surah An-Nur, 50 (?), Hodja." What? "We skipped Surah An-Nur, 50." We skipped Surah An-Nur, 50. We will do it, if Allah grants. We will do it in the next lesson.