Talk of 27 January 2024

I was taking inspiration from Kazım, you know. Okay, Hodja, I'm here.

Yes. We're on air.

Ömer Sefa says we left off at page 278. Right. At Surah Al-Qasas, verse 37. Yes. Misafir says: Peace be upon you. And upon you be peace. Let me take this like this. Yes.

Page 237, 238-237, page — that's right. why doesn't it go up like this, it stayed down. Peace be upon you, sir. And upon you be peace. For bodily cleanliness I know that hair in certain places has to be removed. Right. I know about the hair on the private parts. Right. Is this correct? Right. In addition, should the hair under the armpits be removed? And — right. You'll remove that too. And also the hair between the two eyebrows, if it grows, in due measure must it be removed? Sir, may Allah be pleased with you. There is a hadith that says: do not have your eyebrows removed. That is, do not have your eyebrows cut.

But if they bother you to the point of covering your eyes, then to a certain extent there's no harm in trimming them. That is, without shaving, trimming them in line with your eyebrows, there's no harm in that. Yes. Otherwise, having your eyebrows removed or plucked like women do — there is no such thing. For example, one hair of my eyebrow grows long, keeps growing. And it comes over my eye, it bothers me. I have it trimmed just right. After a month, two months, it comes back. After two months, three months. But anyway, the basic rule is that. According to the hadith, it says do not have your eyebrows removed.

Agreed. The private parts, the armpits (?). These must not exceed the length of a barleycorn.

That corresponds to 40 days at most.

There are those whose hair grows before that. They need to clean those areas. It can be cleaned in a month too. It can be cleaned in 40 days too. It must not exceed a barleycorn's length. If you ask how I do it: at half a barleycorn's length. Often is cleaner. Nicer. Yes. In our religion there is no shame in matters like these. They may be explained. Yes.

In the footnotes on mistranslated verses, at verse 37 we left off. Surah Al-Qasas. Its 37th verse. Moses said:

My Lord knows best who brings guidance, guidance to the truth, from Him and to whom the good end will be granted. Indeed, the wrongdoers will not prosper. Correct up to the last word. But when it says the wrongdoers will not prosper — then neither do wrongdoers enter Islam, nor are wrongdoing unbelievers honored with Islam. Nor does a Muslim do wrong and still die with Islam. It's not like that. As long as they die in that state, they will not prosper. Dying in that state. Yes.

Otherwise the wrong one — the opening is very nice. The opening — I mean the opening of the part we call wrong — this was done deliberately, someone wrote it deliberately. Look, this goes all the way back to Elestü bi-Rabbiküm. It goes back to the covenants. Look, what does it say here now? I'm reading the wrong one, okay? To Moses — Moses said: My Lord knows best who, from Him, guidance, the truth, guidance, guidance to the truth, brings guidance, and to whom the good end will be granted, it says. yes, because they made covenants: who is superior to the other, who, sir, better serves as a messenger, who explains the truth well to people, according to the degree of faith — Allah Almighty knows this, and up to here it's fine, but they muddle the end that is, they say it like this, they explain that wrongly too they say they mix falsehood with truth, whereas falsehood does not mix with truth. If you pour onto half a glass of water olive oil, stir as much as you like, they won't mix.

Right and crooked do not mix.

They try to spread falsehood over the truth. That's its meaning. Yes.

One must pay attention to the words.

The mistranslated part here is this: The wrongdoers will not prosper. The correct version: the wrongdoers will not prosper as long as they remain in that state.

Are there none among the community of wrongdoers who attain guidance? Plenty, we said. In that case, isn't our Lord given an attribute? As we said, because of the incomplete and wrong translations of the verses, the verses of the Quran have been translated in a contradictory way.

When translating the verses, because they did not know the meanings of some verses, they translated them wrongly. Those unaware of people's covenant with Allah Almighty judged people by their state at that moment. Whereas people, after the state they are in, realizing that their path is wrong, when they repent and enter the religion of Islam, attain guidance. Yes, that's how we put it. Whereas people, after the state they are in, those who realize their path is wrong, when they repent and enter the religion of Islam, attain guidance. The wrong translations of the verses have their root in Surah Al-A'raf, verse 172 being translated wrongly.

Our Lord's doors of repentance are open. Those outside the religion of Islam, if they die in the state they are in without repenting, go to the hereafter without faith, without having attained guidance. But the door of repentance is open until the soul reaches the throat. Those who repent pass on to the hereafter as Muslims. And how will you know that the soul has reached the throat? It becomes clear then. Since your youth — let's not say since childhood — since you came of age, since you became liable for sin and reward, from then until now, the whole time before your eyes, the way the smoke of a cigarette disperses, you live through all of it.

this is what (?) means; no one will be able to (?) to Allah Almighty; it comes before your eyes, and the moment it comes, the door of repentance is closed, and your repentance no longer helps. If you repent before you see that moment, you are saved; even if your punishment is great, Allah Almighty will not burn you in the fire of hell, because what does it say in Surah Al Imran, verse 131? It says: do not head toward the fire prepared for the unbelievers. So the fire is prepared for the unbelievers. So why would He put me into hell? Aren't there prison places? You serve your punishment there. Anyway, then. After that, once your punishment is over, you attain Paradise. But while there is the highest level of Paradise, you attain its lowest level.

Is it worth it now, following the animal nafs in this world and doing wrong, doing wrong, fixing your eyes on the world and tripping up this one and that one, eating what is forbidden? While Allah's command is there, making laws by your own head, let me say, and oppressing people — is it worth it?

This temporary world — a thousand years here, a thousand thousand years, are like one day there; here while you live a life of one, one and a half hours, so devoted to pleasure and enjoyment for this one-and-a-half-hour life — for the hereafter's abode of eternal bliss, if you don't prepare from here for there, when you go back to a world with no return, you will attain the place that fits your own nature. Yes.

Surah Al-Qasas, verse 41 — mistranslated verse. We're reading verse 41. It says: Them — that is, people — We made leaders calling to the fire. What did He do? He made them — that is, people — leaders calling to the fire.

On the Day of Resurrection they will not be helped.

Now, if we speak Turkish well here — of course this depends on the fine meaning of Turkish.

If it says "We made people leaders calling to the fire", doesn't it mean all people here? It means all people. It says "We made people leaders calling to the fire." Then if I call people to the fire, what is my fault? I'm carrying out Your command. whereas the correct version is — not "them", but "they" were leaders calling people to the fire — who are they? The wrongdoers. Who? Those who rebel against Allah. When you say "they" — who are these? When you say "them", it covers every side, all of them; but when you say "they", there is a distinction here. There is a particular group here. So you must know Turkish very well.

If you don't, you can't translate these. What does Allah Almighty say? We send every prophet with his own tongue, He says. Prophethood has ended. But the people Allah Almighty raises, so that they speak and know Turkish most beautifully, He gives that person that longing. And He raises him that way. Otherwise you can't translate these. "They" is separate; with "them" you include everyone. "They" is a particular group. There is a hint here. Yes. They were among the leaders calling people to the fire. Here: We made them leaders calling to the fire. That is: I created you in this condition. If You created me that way, what do You want from me?

Whereas, look, what does it say here? They were among the leaders calling people to the fire. That is, according to his nature, according to the covenant he gave Allah, he had his own destiny written. The verses will always support each other. If you translate these verses as contradicting each other, you turn the religion of Islam into superstition. Fine, people who are already in Islam may not go astray, thanks to their faith. But to those seeking Islam, seeking the religion and wanting to enter the true religion, you will have done wrong. You will have slandered Allah this way. If a man has a working mind, when he looks at this he'll say this is a tale too, and move on.

Yes. You will have wronged that man. How can you translate these verses like this? And it's not only here. How many mistakes there are — mistakes everywhere.

If you don't know, ask someone who knows. I'm not saying you must come and ask me. Are you the scholar in this world? You've gone and started writing a Quran.

Either you ask me. Are you the one scholar in this world? If in what I've written, in all I've written, you find one contradiction, I'll come and kiss your hand.

Is there no scholar above you? Look, I'm not saying I'm the only scholar of this world. I'm not saying I'm the one scholar of this world. Based on what? When We raise a scholar, a scholar, when We raise a scholar, above him too a scholar, above him too a scholar is raised, it says. Am I going to deny this verse? Allah forbid. But at least you are learning what is right. You are learning the word of the Truth. Yes. You will be saved from slandering Allah. In the hereafter, to this question our Lord asks you — "Am I like this? Did I say it like this?" — if He asks, what answer will you give? Here, following the whims of the nafs, seeing yourself in pride, in pride and arrogance, putting forward your title and saying "I did a doctorate, it's like this", you say to me "you always say I, I", you keep saying it. I don't say I, I.

Look, I'm stating the word of Allah. But you say I. You try to spread falsehood over the truth. Yes. It's astonishing.

The mistranslated — we're living it, we say — We made them, people, leaders calling to the fire. The correct version: they were among the leaders calling people to the fire. When translating the verses, as we always say, not by people's own will but programming people by our Lord's wish, making a distinction among people, they accuse Him of injustice among His servants. Whereas Allah Almighty created people so that His essence would be known. So He sent prophets and books. In this world, a hidden world, He invites people through prophets and books to His essence. Otherwise, by saying "We made them leaders calling to the fire", are you describing Allah as unjust?

And indeed that's how they describe Him. In Surah Al-A'raf, verse 179, what did they wonder about? Li cehenneme kesîran mine'l-cinni ve'l-ins. We created many of mankind for hell, it says. Too bad! Look at the translation of the verse. It has made Allah unjust, having created people for hell. These are continuations of the same verses. The same understanding, continuations of the same mindset.

Yes.

In this case our Lord does not make His servants leaders calling to the fire. If our Lord, who made a covenant with every person, wrote people's wishes and desires as their destiny for them, then the correct translation of the verse is: they are among the leaders calling people to the fire. Why? Because they rebelled against Allah. They said: You are not my Lord. Hodja, now I've caught you. Where did you catch me? Hodja, they said yes, yes. And here you say they said no. Look, there's a yes there, but no no. Do you know where the no there is? "You are not my Lord" — do you know where that no is?

Allah Almighty created our spirits in the realm of Lahut. Since He knew that, when He manifested to people in human form, they would deny Him, on their behalf: there is no god but Me. Yes, I created you. That's the meaning of the yes. All of this — yes, I created it. Elestü bi-Rabbiküm? I am your Lord, He says. This is a definite command. I am your Lord. Yes, He says. Yes, I am your Lord. However much you say no. The proof that the yes was said only by Allah Almighty is another verse. They are lying unbelievers, it says. They betrayed Me in their time too, it says. So many verses! Where did they betray?

At the address of Elestü bi-Rabbiküm. Where else? While making the covenant.

If you don't know the verses, don't know the meanings of the verses, you talk nonsense like this. You say "I write verses." You accuse Allah like this, and attributing deficient attributes to Allah Almighty — can you imagine your place in the hereafter? Once upon a time, one sheikh explained the Quran to people according to his own reason. He explained the Quran to people. In the end Allah gives guidance to his heart, (?) so he had something, that is, he had a certain degree. With that guidance, when he realized he had explained it wrongly to all those around him, to his disciples, he said to them: I am leaving you, all that I told you was wrong, I am turning to Allah — and he left.

Will you be able to do the same?

Will you be able to say: we wrote it wrong, my Lord, forgive us? Where? God willing, you'll say it. God willing.

If our Lord, who made a covenant with every person, wrote people's wishes and desires as their destiny for them, then the correct translation of the verse is: they, that is, were among the leaders calling people to the fire. People who, when they made the covenant with our Lord, gave their pledge as deniers toward our Lord — according to Surah Al-Baqarah, verse 7, Hatemallahu ala kulubihim ve ala sem'ihim ve ala ebsarihim gışavetün ve lehüm azabün azim, at the address of Elestü bi-Rabbiküm, because they denied our Lord when they made the covenant with our Lord, they had a heaviness put on their ears and a veil drawn over their eyes, and they themselves had their hearts sealed.

Otherwise Allah has sealed no one's heart by His own wish. Because will is twofold: universal will and partial will. My Lord, who left me free in my partial will, gave me whatever I wished, and also, as a help to me, showed you the paths of truth, what is right. If you still wanted your own wishes and desires in your own will, Allah Almighty wrote your own wishes and desires for you exactly as they were. If He had forced you — "you must come and do it this way, be Muslim" — if He had made you give such a covenant, He would have abolished hell. So since there is Paradise and hell, will — thankfully Allah did not interfere with anyone's will; He wrote everyone's own wishes and desires as their destiny.

It's that simple. So the life of this world is not a place for fun and amusement. Nor is it a place for playing the saz, holding weddings and partying at weddings. This is a guesthouse you have come to, and you are obliged to use your will toward carrying out what the host says. Ah, He created me free. True, He created you free. He brought me into this world and put me here. He also gives me my sustenance. He gives — when you say He's obliged to feed me and give me drink — it is to test you with Himself, to test you with yourself, and so that you know whether you are good or bad, whether you do good to Allah or not, He (?) you in flesh (?).

You were created with two creations. One in the realm of Lahut: spirit, nafs and life; the second, creating Adam from clay and breathing that spirit into Adam — with another creation He put you into an outward body. With the life of this outward body you will finish your life in this world. Every soul will taste death. That is, the body will taste death. The spirit. If anything dies, the body will die. The spirit will taste death. "You will return to Me as I first created you," He said. According to this verse, we will return to our Lord with spirit, nafs and life. In the hereafter there is no entering a body again.

With spirit, nafs and life we will live in the hereafter, in Paradise and hell, eternally and everlastingly. If those places were mortal or temporary, then Allah, who created man from a part of His spirit, would also be mortal. Whereas He, He, with His essence, the First and the Last, everlasting, owner of both the outward worlds and the inward worlds. O mankind! We did not come here to play games. We did not come here to earn money and, let me say, translate verses as we please and slander Allah.

We've come to Surah Al-Qasas, verse 42.

again we read the wrong one; this world We attached a curse behind them — right, whose? The people of Israel, the Children of Israel have a curse behind them, and their appearance too, outwardly perhaps, looks to you like a human form; in their time as the people of the Sabbath, He turned their forms into apes. Into apes. How nicely Darwin puts it. Man, he says, descends from the ape. True. Israel, which comes from that kind, in the form of apes.

Certified. Not all of them, but this is one people. Not all people, one people. The people descended from that generation, from the way the people of the Sabbath were turned into apes. That's why Allah Almighty attached a curse behind them. Yes. And the world — three quarters, two thirds, let's say.

These are all people who have followed after this cursed people.

In this case these people, together with the people who followed them — what an evil place of return it is, what an evil bed it is, He says — those who claim hell for themselves while still in the world are these people. But Allah has given man an opportunity. This opportunity is the opportunity of a lifetime. You can't earn it with money, nor can you earn it with your work. Nor can you value it at the worth of this universe. You win it with a single word. Eşhedü en la ilahe illallah ve eşhedü enne Muhammeden abdühü ve resulühü — once you say it, you've won. You've won the other side, the hereafter.

You've won the abode of eternal bliss. Your breath, your life is a treasure for you, but this treasure no one knows. Yes.

They are among the despised on the Day of Resurrection, it says. The cursed. The despised, look. All of them. Among the despised. Two thirds of the world are outside Islam.

We read the correct version: In this world they had a curse attached behind them. So, how nice. That is, not "We attached a curse behind them". Had it said "We attached", then Allah Almighty could not say He created you by your own will. He attached a curse behind you. Whereas the people Allah created are, in His sight, created honored above the worlds. The reason for their being created honored above the worlds is that Allah Almighty gave man from His spirit. But those people are human by the deeds they do on earth. By some of their deeds they are lower than animals, it says. They are like the four-legged beasts walking the earth.

In form human, in character animal. Two thirds of the world are this. Yes. You see, human in form. As long as he does not say the Kalima Shahada, he eats the blessings Allah gives. He attains the honor of having been brought into being from nothing. To hold him as one addressed by His essence, our Lord gives him a part of His spirit. He sends him into the world, makes him the vicegerent of the earth. He places all the wealth of the world at his command. He offers so many blessings — is the person who turns his back on the Giver a human or an animal? You decide.

One who doesn't know his Creator, who equipped him with so many blessings and even forgives the one who turns to His essence, ready to forgive what he did.

While there is such a Creator, such an Owner, our Lord, the Owner of the worlds, you eat, drink, taste what He gives, and enjoy yourself, live on yachts, in summer houses, in palaces, in mansions. Then you commit adulteries in a way Allah does not want. Then you make claims of rights. You don't just say: let me give thanks to Him who created you and gave you life with what He created. Yes.

The mistranslated part in this verse is this: In this world We attached a curse behind them. The correct version: In this world they had a curse attached behind them. With what? With their rebellion against Allah. Yes. Our Lord, leaving people free in their own will, made a covenant with every single person one by one. People who made covenants with our Lord one by one had their own wishes and desires written as their destiny. As they mistranslated in this verse, not "In this world We attached a curse behind them"; the correct version is: In this world they had a curse attached behind them. this is the correct version. Because every person has come to the world to prove what kind of person he is.

Did you think you would die without proving what kind of person you are? According to this verse, people, by the actual deeds they do while living, prove what kind of people they are. Yes.

We've come to Surah Al-Qasas, verse 46.

We're reading the footnote on the mistranslation. Hodja, then this Quran is wrong from top to bottom.

Not wrong from top to bottom, but within a certain ideology, over centuries, the verses they translated are wrong. yes, the only reason we don't notice these mistakes is that our faith is strong: that there is no god but Allah, that the Prophet Muhammad (peace be upon him) is Allah's servant and Messenger, and through our faith in all the prophets, we don't pay attention to these mistakes. For example, about the community of unbelievers we say Allah does not guide them. Right, he says, the unbelievers. The unbelievers will go as Christians. That's it. He thinks that simply. Whereas, among the unbelievers, those who become Muslim — by Allah's justice, sir, this whole universe, there is not a single living being to come until the Day of Judgment whose doings We do not know.

If we put the verses together, how far off they have gone we will see. Yes. Yes.

The mistranslated part in this verse — are we reading Surah Al-Qasas? Yes, let's read. When We called out to Moses, you were not beside Mount Tur, it says.

Rather, so that you warn a people to whom no warning prophet came before you, as a mercy from your Lord, what happened there, what happened, We made known to you. Perhaps they will reflect and take heed.

Here an ordinary Muslim doesn't know where the error is. He says Allah speaks the truth. You cannot attribute the word "perhaps" to Allah. You'd be describing Allah as unaware of the future. And as not knowing who among these people is right and who is wrong. And with that one word you describe Allah Almighty that way. It strikes from such a fine vein. how would an ordinary Muslim understand this, as I just explained whereas what does it say — let's read that part correctly As a mercy from your Lord We made known to you what happened there, so that they reflect and take heed. The meaning of "so that" is, look, like this: it will be so, it is hoped that it will be, so that it will be.

Use these according to the context. According to how people speak. Moses also uses the expression "it is hoped that". But we said that is correct. You cannot attribute every "it is hoped" to Allah. What does it say? Moses says: it is hoped that Allah will forgive you. How nice. He's saying it to people. It is hoped that. He doesn't know the unseen. La gaybı illallah. But if Allah said "it is hoped that I will forgive you", that wouldn't befit Allah. look at the changes of wording — every "it is hoped" and every "so that" doesn't befit Allah. For example, there's a group of 8 or 10 people, all of them hostile to me, but I know that 3 among them only seem to be of them; I don't say to them "all of you" — "those among you" — "so that all of you are heretics", I say. Look, I'm telling it the right way.

I don't say "those among you", I say: so that, apart from some of you, all of you are heretics.

"So that" is a pointer: I know them, who they are. Doesn't Allah Almighty know people? And you say (?) to Him. So what does it say here?

They reflect and take heed, it says.

Perhaps, it says. Perhaps they will reflect and take heed. That is, Allah doesn't know what they will do.

What have you said? The mistranslated part in this verse is this: Perhaps they will reflect and take heed. The correct version: so that they reflect and take heed. "So that" — now, if we give another example, again the people of Moses said: unless we see Allah openly, we will not believe. No one knows the meaning of this verse either. Maybe I've told you, you know it.

Their minds don't reach it. To open up that meaning — but let's open it so people hear and learn. Allah Almighty kills them with a thunderbolt and brings them back to life; Allah makes what they said come true now why, how does He make it come true? He sent us into this world, a hidden world; it is not possible for us to see Allah Almighty with these eyes, not possible, but in the hereafter we will see Him. They too say: unless we see Allah, we will not believe, they say. Why did Allah Almighty kill them with a thunderbolt and revive them, since Allah wasn't visible? That's what they say: since Allah isn't visible — they don't even consider this. If Allah wasn't visible, at the address of Elestü bi-Rabbiküm did you make a covenant with an Allah who wasn't visible, you blessed people? Allah Almighty takes them from the world kills them, and after showing His own essence, revives them again, and again He excepts those among them; this people is such a people, which means Moses' own people of that time, after dying, let alone seeing at Elestü bi-Rabbiküm — sees and is revived.

That is the meaning of this verse. Otherwise Allah doesn't kill a person and revive him. It has a meaning. If He killed them, its meaning is showing His essence. Why showing His essence and not showing something else? What does it say? Unless we see Allah, we will not believe, it says. What does this mean? Striking them with a thunderbolt and killing them — is it showing His essence and reviving them again? Allah confirms the verses with one another. He doesn't show you His essence in the world. Look how nice. Even to Moses on Mount Tur, when he sought fire, He appeared. Not with His essence. Yes. With His essence, in this universe only the Prophet (peace be upon him) saw Him. At the Mi'raj. And that was not in the world either.

In the hereafter. I said in the hereafter. At the Mi'raj. At the very last point of the highest horizon. There Allah Almighty is outside time and space, and the Messenger of Allah inside time and space. And what does it say? Which verse proves that he saw Him there in person? What? Say it. "Come near", it says, Hodja. "Come near." Come near? Come near as close as two bows. He sees him off up to Sidrat al-Muntaha. And he drew near, it says, as close as two bows.

Allah revealed to His servant what He revealed. This will come in the continuation of that verse. This is what I said last. He appeared once more in true form, it says. He appeared once more in true form. And he drew near, it says. He came down and drew near, as close as two bows. Allah revealed to His servant. Again outside time and space. True form: the forms we saw at the address of Elestü bi-Rabbiküm. Would you understand these things? You haven't seen that place, so how would you know? Yes. So pay close attention to my words. Those who write Qurans, pay close attention to my words.

Yes. When translating the verses, Surah Al-A'raf, verse 72 — since they didn't know the meaning of this verse, without grasping what the covenant is, they translated the verses wrongly.

Our Lord, who made a covenant at the address of Elestü bi-Rabbiküm with the people to come from our father Adam until the Day of Judgment, wrote people's wishes and desires as their destiny for them.

In this case He has programmed the universe too, until the Day of Judgment.

No being can step outside this program. And no one can change his own destiny. In this case, our Lord, who made a covenant with us and knows the secrets of our hearts — according to the verse "there is not a single living being to come until the Day of Judgment whose doings We do not know" — would He ever say "perhaps they will reflect and take heed"? Would He say it? Would He say it? Let's say "would He" here — it isn't written. Right?

Doesn't it show that our Lord is unaware of what these people will do? The correct translation of the verse is this: So that they reflect and take heed. The word "so that" is a pointer. Within a people living in unbelief, people who at the address of Elestü bi-Rabbiküm, toward our Lord, gave their covenant as obedient — pointing to them, by saying "so that they reflect and take heed", He gives people the opportunity of a span of time. He gives people the opportunity of a span of time. "So that" — these will turn back, they will. That is, giving them a span of time. That is, after a certain time they will turn back.

Within their lifetimes. Yes. Surah Al-Qasas, we've come to verse 50: if they do not answer you, know that they are merely following their whims it should be "hevalarına" — "hevalarına", it says. There, "hevalarına".

They are following their whims. More astray than one who follows his own whim without guidance from Allah — who could be? Surely Allah does not guide the wrongdoing people to the right path.

Now look, there is one more word here.

Know that they are merely following their whims. More astray than one who follows his own whim without guidance from Allah — who could be? Now here, the second — the first wrong place is right here. When it says "without guidance from Allah", a man will follow his own whim anyway. That is, they translate it in such a way. But what does the clearer, known part after it say? Allah does not guide the wrongdoing people to the right path, it says. Does not guide to the right path. Now, saying He does not guide wrongdoing peoples to the right path is another matter. So did He guide the Muslims to the right path?

That's there too. Here the word "guide" is also wrong. If you were to translate it, word by word it's all wrong. Word by word. But we translate these item by item, part by part. If you were to examine these, pages wouldn't hold it. the pages it wouldn't fit in; one (?) they follow their whims; without guidance other than Allah's, it says — look: without guidance other than Allah's — because there is no path there without the guidance of anyone other than Allah; there is no such path. Look what it says now — we're translating it correctly here: without any other guidance — only the path of Islam.

You don't see it. Who could be more astray than one who follows his own whim? Look how the verses come right here. That is, make it up, make it up, and say it. To Allah — Allah, I repent, I seek Allah's forgiveness. These servants — I (?) for them. While reading — my Lord is good, patient, truly, by Allah. Very patient. Those who write these for people this way and send them out. But people deserve this, too. Allah Almighty waits patiently. Indeed, in over a hundred places of the Holy Quran Allah Almighty recommends patience. Be patient, He says. For Allah this world is 3-5 days by the days of there.

Ever since its creation. If a thousand years are like one day, they find 10 thousand years before Christ. They couldn't find it either; there are 5 thousand to 7 thousand years. Calculate our forefather Adam's coming to the world in 10 thousand years, the world develops. They said one, they said the Gregorian one, sir, the birth of the Prophet (peace be upon him) 1400, in the year 2200. There is. 2200. With Jesus — you take our forefather Adam even further back into the world. Come from the time of Moses to this side. This is one, since the time of Jesus. Come from our father Adam. Go back 4000-5000 years.

There are no human fossils anyway. That is, 5 thousand years back, 5 thousand years before is 2.5. Five days of there, of the hereafter, that is. That's why Allah is patient.

Allah is patient. He is Patient.

The mistranslated part in this verse is this: Allah does not guide the wrongdoing peoples to the right path. The correct version: surely the wrongdoing peoples, as long as they remain in that state, cannot find Allah's right path. Now, in some places I translate a single verse. I write the correct versions of the verse. I translate the correct version of a single verse. Sometimes I translate both. Actually it's useful to translate both. Anyway, I'll go on reading these and correct them further. This is the main state. As I go along, I'll add these anyway. If the second place hasn't been translated, we'll translate that too.

But here they've translated it, you've translated it; let's look at it. Our Lord deprives no person who comes to His essence of His guidance. Because our Lord is At-Tawwab. He is the One who accepts repentance abundantly. When people come to the life of this world, when a Muslim soul is sent to a land of unbelievers and an unbeliever's soul to a Muslim land, and they wish and desire to change their religion — this person who earlier gave his covenant as a Muslim, when in the land of unbelief he sees the truth and is about to turn to the truth, when he wants to say the Kalima Shahada — will our Lord say: no, I don't accept you, you come from among a wrongdoing people?

Will He say that? Until the soul reaches the throat, our Lord accepts repentance. That's why the correct version of the verse is: surely the wrongdoing peoples, as long as they remain in that state, cannot find Allah's right path. Now when we come to these places, we'll write this second place too, for example. What does it say? Without another path. Without guidance other than Allah's. What does it say here?

Know that they are merely following their whims. "Without guidance from Allah," it says. Look: than one who follows his own nafs without guidance from Allah. From Allah — what does it say? Without guidance from Allah. When it says "without guidance from Allah", you are denying this Quran! A mercy to the worlds has come! Without guidance from Allah. Isn't this a guidance? Am I saying (?)? I don't know the word. Without guidance from Allah, it says. But this is also a mercy to the worlds. How can you write this like this?

All of these will be added here. Yes. These will grow.

We've come to Surah Al-Qasas, verse 56.

My Messenger, you cannot guide whom you love. This is fine. He's saying it to the Prophet. Because we are all servants of Allah. The Prophet too is Allah's servant. So Allah made a covenant with His servants personally, with His essence. No one can bring anyone to guidance.

How much the Prophet grieved himself to bring people to guidance. These are the verses. My Messenger, you cannot guide whom you love. Rather, Allah guides whom He wills. Look, here too it's wrong now. Allah has given guidance to whom He wills. That is: I am the commander of these worlds, their creator. I do what I want, the way I want. Fine — if Allah Almighty, who is free from deficient attributes, treats whomever He wants the way He wants, why did He make a covenant with me? Why did He write my wishes and desires as my destiny for me? Why? Fe men ya'mel miskale zerratin hayran yerah. Ve men ya'mel miskale zerratin şerran yerah, He said.

I will record an atom's weight of good, an atom's weight of evil, we say. Leave us alone, we wanted to live. Let us not worship. As You wished, (?); as You wished, put us into hell. Ah, then it would work. Then it would work. Good grief, nonsense writings, good grief.

They've called these verses, verses. Yes.

(?) My Messenger, you cannot guide whom you love. Rather — Allah, Allah's — whoever asks of Allah, He guides. That works. Of course. Allah Almighty, at the address of Elestü bi-Rabbiküm, when Allah Almighty created our spirits, when He said "I created you", there we were divided into three groups.

Don't we say so in Surah Al-Waqi'ah? The seventh verse. (?) classes. There they were separated. O people of the right, glad tidings to you. Ve ashabü'l-meş'emeti ma ashabü'l-meş'emeh — O people of the left, woe to you. Ve's-sabikune's-sabikun, ülaike'l-mukarrabun, fi cennati'n-naim. This third group is the group of the foremost. The group of saints, prophets, martyrs, martyrs. There we were divided into three classes. And after that He made a covenant one by one. Allah Almighty, who knows the secrets of people's hearts, wrote their wishes and desires for them exactly. And He placed the destinies of those wishes and desires in them as characters.

If those wishes and desires, the characters, were opposite wishes and desires for him, man would live in crises.

The characters according to his wishes and desires. And this is why an Englishman doesn't get along with a Frenchman, a Frenchman doesn't get along with an Englishman, a Frenchman doesn't get along with a German, a German doesn't get along with an American. According to each one's mindset and also according to his covenant, He raised them among one another, and among one another, enjoying life, they will earn reward and sin from the deeds they do in their lives. They will prove what kind of people they are. Allah Almighty has governed with knowledge within knowledge. If you translate the verses by your own reason, you lead people into dead ends like this and then, in the presence of Allah Almighty, saying "My Lord, I wrote it like this for You, I wrote it like this, like this" — if the Lord said to you: so many people you led onto the wrong path — what will you do if He says that?

You write without fear.

The correct version: surely the wrongdoing peoples, as long as they remain in that state, cannot find Allah's right path. Our Lord deprives no person who comes to His essence of His guidance. Because our Lord is At-Tawwab; He is the One who accepts repentance abundantly. When people come to the life of this world, when a Muslim soul is sent to a land of unbelievers, and an unbeliever's soul to a Muslim land, and they, by wish and desire, want to change their religion — a person who earlier gave his covenant as a Muslim, in the land of unbelievers, in the land of unbelievers, when he sees the truth and is about to turn to the truth, sees the truth and is about to turn to the truth, when he wants to say the Kalima Shahada, will our Lord say: no, I don't accept you, you come from among a wrongdoing people?

Until the soul reaches the throat, our Lord accepts repentance. That's why the correct version of the verse is: surely the wrongdoing peoples, as long as they remain in that state, cannot find Allah's right path. Now you'd ask me a question like this here: Why didn't He bring them all into a Muslim land? Why didn't He bring them all into an unbelievers' land? He placed a Muslim soul in the loins of an unbeliever, in his land. And an unbeliever's loins into a Muslim's loins.

Allah Almighty is free from deficient attributes, He said. No one will be able to question Allah Almighty. He won't be able to say: if You had sent me in the land of Islam from a mother and father, I would have grown up there as a Muslim and lived Islam — he won't be able to say that. Whom will He show? A Muslim soul He sent to an unbelievers' land, after reaching a certain time, will search and turn to Islam. Because Islam was in him from before. Their deeds, their characters don't agree with him. Because, as we said, He wrote his wishes and desires for him as destiny. He gave him the characters of that destiny.

Their way of life doesn't fit his own character. So this time he starts searching. And he finds the truth and becomes Muslim. And the unbeliever's own character doesn't fit the life of Islam. He too says, what have I found here — and off he goes to the other side. Abraham's father Azer went as an unbeliever, an unbeliever. His son, of the Owner of the worlds, Khalilullah, the Friend of Allah — he became. With the Prophet Noah, this time it was him (?) who went as an unbeliever. Go ahead. So: I was (?) in an unbelievers' land and couldn't find You. No. But there is this: I hold no one accountable for what I have not made known.

These talks of mine, you know, go around the world. The world. The world knows now. (?) It knows. But following the whims of the nafs, they turn their backs and go. It doesn't suit them. Yes.

We've come to Surah Al-Qasas, verse 56. My Messenger, you cannot guide whom you love — we were going to do this part, read it.

Rather, Allah guides whom He wills. He knows best who will enter guidance. This part is right. Of course Allah knows who will enter guidance. But doesn't what you just said contradict this? Rather, Allah guides whom He wills. You say He guides whom He wills. And then you say He knows best those who will enter guidance. So there are those like me who will attain guidance most beautifully. But You took into guidance whom You willed. But doesn't the main point come out here? Look what it says: rather, Allah guides whom He wills. Whom He wills. He knows best those who will enter guidance. Fine — we will all enter guidance, but You gave guidance to whom You willed.

My attaining guidance most beautifully did not declare a degree with You. Or I could not prove myself to You. It would have been fine had you said it like this. Not like that, but if you had said it like this, it would have been fine. Rather, among those who will attain guidance, the best one He knows. That, I gladly accept. The best among those who will attain guidance. He gives him guidance. But not to whom He wills.

So you can turn the words any way you like. Here, these are people who know Turkish very well. They've played with it here. Now, where there are no sheep, it says, the goat is called Abdurrahman Çelebi. These have played the goat. They've rendered the verses like this. But where there are sheep, their word has no force. It is void. Those who translate these verses this way are void. Those verses are not void. Look, the verses written by those who ascribe the mistranslated verses to Allah so as to attribute qualities to Him are void; their correct versions are valid. Their correct versions are valid.

Or rather, let's put it this way. The text of the verse is valid. That's the most correct. What is its text? Its Arabic writing. Why? Can there never be a deficiency in it? There can't. Why not? Because We sent down the Quran, and We are its guardian until the Day of Judgment. Not a single letter of it is altered or removed. That is, it is neither changed nor removed.

In Al-Qasas, verse 56, the correct version: My Messenger, you cannot guide whom you love. Rather, whoever asks of Allah finds guidance. He knows best those who will enter guidance. Yes. You may have attained guidance. I may have attained guidance. There are those who are guided too. We all await Allah's guidance, but whom to put at their head, Allah knows best among them. Which one is better? For example, when Moses' people were captive among (?), and said: send us a commander so that we may be freed from this captivity, Allah Almighty sends Saul to them. When Saul became their commander, they say to Moses: while we have so many wealthy men, is command left to him, they say.

Those who measure everything by material things.

Don't they say that about all the prophets too? To a shepherd? they say. To an orphan? they say. Allah gave prophethood. Poor people who don't know what prophethood, or (?), or faith is. Yes. The mistranslated part in this verse is this: Allah guides whom He wills. The correct version: whoever asks of Allah finds guidance. We have written in many verses that our Lord has no willing over people. Since willing comes up repeatedly in the Holy Quran, we are also putting the footnote we wrote about willing again, as a repetition. That is, we're putting it in as a repetition. As (?). We're putting its (?).

In this verse, that our Lord has no willing over people, that every soul made a covenant with our Lord, and that people's wishes and desires were written for them as destiny and this will not change again, so in this case our Lord has no willing over people — this is what we wrote. As a broad commentary, in Surah Al-A'raf, verse 172 it has been explained. There — why we were created, where we were created, why He made a covenant with people, and why, although He knew what we are, He sent us into the world — there, you can get information from there, we said. How nice. I gathered here everything, all that people are curious about.

That's what I'm explaining. Yes. Our time is up. We're closing our lesson here. We left off at Surah Al-Qasas, verse 67. Ömer Sefa. Verse 282 — I mean page 282. On page 282, verse 67. Surah Al-Qasas, verse 67 is where we left off. Stay well.

What does it say here? Nezan. Peace be upon you, Hodja. Bless your breath. Will you form a Sufism and dhikr circle? Yes.

Write it here, let's see.

We're explaining Sufism already.

It's in our dhikr gatherings. Send. Did it go? It didn't. I've written it somewhere else. I was going to write it here. Yes. Write this here, let's see. I wrote it in the wrong place. We'll delete it from there.

It's writing Sufism. Already we're explaining it.

In our dhikr gatherings it's there. Send.

It's gone to that thing. It didn't write. How do we delete this from here?

It wrote me something.

Where is delete? Not this one. Shall I close this? Let's close it.

Delete, delete, delete, delete. Let's do it like this. Let's see what happens here. It says delete, delete. Delete. We'll fix this from here. Where do we fix it from?

Here? Yes. It switched to Turkish (?), look.

It's writing Turkish. Yes. Done. Now. Is it writing? Yes.

Yes. We're explaining Sufism already. It's in our dhikr gatherings, I said. Okay. May Allah grant you well-being.

Yes.

This part.