Talk of 3 February 2024

Did we stop at Surah Al-Qasas, 5? No, sir. We stopped at verse 67. Surah Al-Qasas. At 67.

37. Al-Qasas 42. Al-Qasas 50. Al-Qasas 61.

Al-Qasas 67. Okay, we stopped here.

Yes.

Yes.

questions here, whatever this is, it goes down and comes up, where is this coming from (?)

From here?

Childish questions. Why did Allah's help not reach Palestine? Look at the question. one wonders. The cause of the earthquake events that befell us in the Southeast a person who can think even a little understands. Are these disasters that befell Palestine Allah's warning, it says. Are they a warning?

Allah Almighty, so that we prove what kind of person we are, sent us into the world.

Every person in this world is in the position of a commander. That is, a free person with his own will, (?). In a verse, Allah Almighty says: a Muslim falls into a tight spot. (?), it says. If he asks for help, it says, help — all Muslims are obliged to help him, it says. That is the verse.

This disaster that befell him, done like a genocide — no, not like a genocide. As this cursed people commits the genocide, Muslims, in their capacity as spectators, every person will prove what kind of person he is; according to the verse, everyone will live out his own covenant. And no one will be able to oppose the punishment Allah Almighty has (?). Yes. The Islamic union that left a handful of Muslims there all alone is responsible for all of it.

There, that is how nicely people prove it to themselves.

Peace be upon you, sir. How is repentance done? Could you explain how we should (?), sir? How should we pray? How should we hold our hands while praying? Could you explain? Let me explain the questions part by part. How is repentance done? One repents however it comes from within. The Prophet says so. Pray however it comes from within you, he says. And do not be professional prayer-reciters, he says. So if we are to pray however it comes from within, then however it comes from within we will also repent to Allah Almighty. If we did something, we will give Allah Almighty our word. What does repentance mean?

It means giving Allah Almighty your word not to commit again the mistakes you made. So, according to the verse of Allah Almighty, "Who is truer to his word than Allah?" according to that verse,

since no one can show fidelity the way Allah keeps His word, we will at least strive on that path. Strive.

Abu Bakr as-Siddiq says to the Prophet when this verse came:

"How many of the morals are in me?" he says. "Take on the morals of Allah," you say, after all. Taking on the morals of Allah Almighty — the promise given is within that too.

"In you," he says, "either six or seven are missing." That is how much these people took on the morals of Allah. When we give Allah our word, we must be true to our word. But if we have made a habit — if we have made a habit of committing a sin, Allah Almighty, who knows we cannot quit it all at once, also says, "We are the One who often accepts repentance." That is, you strive again, but you did that habit again. Then, when you do it two or three times and repent again, a state of shame arises, and from that repentance, for the repentance you made, you find the answer to the prayer; and from the sin you committed, sir, (?), your repentance is fulfilled. How is repentance done, it asks: repentance is done as it comes from within you, but the forms of repentance are many; for example, let him say: estağfirullâhe'l-azîm, estağfirullâhe'l-azîm el-kerîm er- rahîm, ellezî lâ ilâhe illâ hüve'l-hayye'l-kayyûme ve etûbü ileyh, tevbete abdin zâlimin li nefsihî lâ yemlikü li nefsihî mevten ve lâ hayâten ve lâ nüşûrâ.

Ve nes'elühü't-tevbete ve'l-mağfirete ve'l-hidâyete lenâ, innehû hüve't-tevvâbü'r-rahîm innehû hüve't-tevvâbü'r-rahîm, innehû hüve't-tevvâbü'r-rahîm. Âmentü billâhi ve bimâ câe min indillâh. Âmentü bi Resûlillâhi ve bimâ câe min indi Resûlillâh. Âmentü billâhi ve melâiketihî ve kütübihî ve rusülihî ve'l-yevmi'l-âhiri ve bi'l-kaderi hayrihî ve şerrihî minallâhi teâlâ. Ve'l-ba'sü ba'de'l-mevti hakkun, eşhedü en lâ ilâhe illallâh ve eşhedü enne Muhammeden abdühû ve resûlüh. Allâhümme innî ürîdü en üceddide'l-îmâne ve'n-nikâha tecdîden bi kavli lâ ilâhe illallâh Muhammedün Resûlullâh. Es-salâtü ve's-selâmü aleyke yâ Resûlallâh, es-salâtü ve's-selâmü aleyke yâ Habîballâh, es-salâtü ve's-selâmü aleyke yâ Seyyide'l-evvelîn ve yâ Erhame'r-râhimîn, you say, and you have made your repentance. But you can also repent like the repentance of Jonah.

Lâ ilâhe illâ ente sübhâneke innî küntü mine'z-zâlimîn. O Owner of the worlds, my Lord, besides whom there is no god, I have wronged my soul, forgive me, you say. Is there some set form to repentance? Do it however you want. Yes.

It was up above, I think, wasn't it? Was it here? The one below, isn't it? Here. We can explain how you should do it. Sir, how should we pray? You will pray however it comes from within. The Prophet (peace be upon him) says this: Do not be professional prayer-reciters. However it comes from within you. Do not even go beyond seven sentences. How fine. For example, someone who has the Quran recited: I will do a khatm.

O Lord, this noble khatm I have done, to the soul of the Prophet (peace be upon him) whom You sent, sir, as a mercy to the worlds, I have gifted it. His wives, his noble Companions, his household, (?) of the Prophet, the Sayyids, (?) — I have gifted it to their souls too. The teachers who taught me, sir, the saints, the prophets, the martyrs, (?) — I have gifted it to their souls. My mother, my father, my dead, all my relatives — I have gifted it to their souls too. Between West and East, however many (?), our brothers in faith whose (?) have been cut off, whose graves have become level, who have no descendants left in the world.

Was there no Quran for us? (?) we gifted it to their souls. We gifted it to meet us in our graves when we pass to the hereafter. See how beautiful. May Allah grant him well-being. He gathered them all.

Pray, and pray, and pray, and pray, he says. Well, gather all of it here a year later, they said. Yes. You will pray short like this. You will pray however it comes from within. However you want to pray, you will pray that way.

Everyone has a life of his own. According to his life, he has things to ask of Allah Almighty. People are not robots, to all ask for the same thing.

Sir. it moved again, I think, didn't it this keeps moving like this, was it here, or the one above here, sir: sunnah prayers in congregation — this wasn't the place no, there is still a question there how should we pray? And while doing so, how should we hold our hands, it says. How we should hold them, it says. Could you explain? The hands: the Prophet, when praying, would stretch out his hand so far that the whiteness of his shirt and his armpits could be seen, like this. That is, there is a prayer like this. You know, (?) even to open your hand from the whims of the nafs. There is a prayer like this. This is good too.

It comes from within. There is a prayer like this too. Here, not disturbing people. (?) to the people in my distant world. The finest is like this. Finer still, some join both hands together. They pray like this. You may ask why they pray that way too. You hear: why is he doing it like this? They say: we saw it this way from our teachers, so we pray this way. Actually, both hands joined and perfectly flat, like this — perfectly flat, and holding the hands forward like this is what is needed, even finer. Why like this? Because in a vision we too saw a rose here, like this. There was a rose. There was a rose on these fingertips.

From this we understood that the Prophet opened his hands like this while praying. We pray like this sometimes too. That is, the two hands will be perfectly flat, like this. If you want to do it completely. But do it however it comes from within. Your hand doesn't stretch out. Lest you say it must be forced — Allah does not want hardship for people.

This one is done.

Peace be upon you, sir. "I respectfully kiss your hands," (?). Can sunnah prayers be prayed in congregation? They cannot. Sunnah prayers are prayers prayed alone.

If you bring a new custom to an old village, then after you the sunnahs will even take the place of the obligatory. The sunnah is a prayer prayed alone. If the sunnah were prayed in congregation, a situation like that of the obligatory would arise. The prayers prayed in congregation are the obligatory prayers. In this case, since the sunnah also takes the place of the prayers you did not perform, it has no need of a congregation. tasbih prayer, we pray it in congregation; a relative of mine, a theology graduate, outside the months of Ramadan sunnah prayers are not prayed in congregation is what I know; not only outside the prayer, at every moment, always sir, the tasbih prayer is also a prayer prayed alone.

But if there is a congregation, it can be prayed in congregation. If there is a congregation. If there is someone to lead it, he leads it. Why is the tasbih prayer prayed alone? Because among us there are elderly people. There are people who cannot stay standing. In the tasbih prayer, the first 15 (?): after saying Allahu Akbar and reciting Subhaneke, you will say Sübhanallah ve elhamdülillah ve la ilahe illallah ve Allahu Ekber. Then, after reciting the Fatiha and the additional surah, 10 times Sübhanallah ve elhamdülillah ve la ilahe illallah ve Allahu Ekber ve la havle ve la kuvvete illa billah ve la ilahe illallah ve Allahu Ekber, you will say.

What did that make? 25. 10 in ruku: 35. 10 in standing: 45. 10 in (?) prostration: fifty-five. Sir, 10 when you sit: sixty-five. 10 in the second prostration: seventy-five. You will stand up again. Another seventy-five. What did that make? You will say this a hundred and fifty times. Can the person behind you stand it or not? That is why there is benefit in praying it alone. But if they say, let us pray it in congregation, it can be prayed. It can be prayed.

yes, for me, your hodja — "could you ask," they said, so we asked; also, sir, why do we pray the witr prayer in congregation only in the month of Ramadan? Outside Ramadan, if we wish, in congregation can we pray it? I kiss your hands. Now, in congregation — the reason we pray it so: whoever wishes prays it, it is not obligatory; in Ramadan, the witr prayer — whoever wishes, some pray witr in congregation. Whoever wishes does not pray it. Prays it later. Congregation — er — what is the witr prayer? It is the sealing of the night prayer. It is the sealing of all the prayers. Now here, (?), we fasted, we are tired anyway.

And then, sir, we prayed the evening prayer. After that, at the night prayer, we are sleepy. We pray the next prayer. If we do not pray it and we are in a position to get up at night, the best is to pray at night and seal it. But if there are those who will get up for the tahajjud prayer, they pray the witr wajib, and at night they get up for the tahajjud prayer, pray the tahajjud prayer. If a person went to bed without praying the witr wajib, when he gets up at night he first prays tahajjud, then the witr wajib. Because the wajib prayer is the sealing. So it is more virtuous to first pray the witr wajib right after the night prayer.

So in the mosque, while in congregation, it is prayed with the congregation. Praying it with the congregation has a greater reward. Although a person would pray the night prayer alone, since there is a congregation, there is benefit in praying it with the congregation in the mosque. A prayer prayed at home is one reward; a prayer prayed in the mosque, twenty-seven rewards. Also, because of some mistakes made in the mosque, if within that congregation one saint, or one person, prayed correctly, Allah Almighty accepts the prayer of all of them as correctly prayed. That is why prayer in the mosque is more virtuous.

The name says it already: cami, coming together. Let us see, what else does it say?

Sir, "could you ask your hodja for me," they said. Also, sir, why do we pray the witr prayer in congregation only in Ramadan? Can we pray it in congregation? Of course it can be prayed. But if you prayed the night prayer in congregation, together at the end you can pray witr (?). You prayed the night prayer and dispersed. Three or five of you have not prayed it. You sat, you talked, you chatted.

There is no such thing as "come on, let's get up, form a congregation and pray the witr wajib." Everyone prays his witr wajib on his own.

Here it says, "Peace be upon you, Hodja." When reading the Quran, is it more virtuous to read with tajwid, or must we read it in a way with tajwid? Are the tajwid rules necessary? Could you explain, sir, it says. I kiss your hands.

Now, speaking well is always good. Speaking haltingly also gets one's point across. But it cannot get the point across as well as one who speaks well. Isn't that so? Reading the Quran with tajwid is of course beautiful too. Besides, the Quran is a word written within tajwid, with all its rules and maqams. That is why, it says, if men and jinn gathered they could not produce the like of one surah. Hodja, there is a surah of 200 verses, and a surah of 3 verses. You cannot produce the like of even 3 verses. You cannot produce the like of even one verse. Why? Because the word of Allah rests on letters.

Since it rests on letters, we cannot know which letter carries which meaning. In that case, in the joining of those letters there may be a secret of creation, a formula of creation too. We cannot know that. But through the joining of letters Allah Almighty shows us a way. And this way: within that verse there are from one up to seventy meanings, even more meanings, and the Prophet (peace be upon him) would take, in one day, seventy meanings of a verse. Yes. Now what does it say? Is reading with tajwid more virtuous? So you don't know (?). You didn't study it. If you didn't, you can read the Quran plainly.

Now read — however you read, if, sincerely, "I am reading for Allah," you say, Allah writes the Quran's answer to you according to your intention. His Holiness Abdulqadir Gilani one day sees this in his dream. Allah Almighty says — "O Lord of the worlds," he says, "the Quran — if one who knows it or one who doesn't reads it, will they get the reward?" (?) whether one reads the Quran understanding it or not, they get the same reward, He says. They get the same reward.

Allah Almighty does not say read it with tajwid, read it by the rules. What does He say? Read the Quran I sent — iqra, read — He says; bismi rabbike'llezî: read in the name of Allah, and read understanding its meaning, and apply what I said, and you are in the state of having read it best. Yes. You know, now they hold Quran competitions. There are those who read so beautifully. Truly, sometimes one is enraptured. but it depends on the person's way of reading that Quran, that is, on his deeds. That person reads, reads very beautifully; the Prophet too says, pray behind a hodja who reads beautifully.

Why? It moves you. You are moved, tears come to your eyes, you even weep — but if the hodja effendi reads so that people say "look how beautifully he reads," he does not get the reward you get. Deeds depend on intention. What was your intention?

One of the saints says: when reading the Quran I could not read fast. Thinking I would read wrongly if I read fast, I read slowly. And because of this I was very sad. How will I read fast? One day my Lord said to me: you read.

If you like, read it wrongly. Read it wrongly. By reading it you will accustom your tongue to the Quran, and in the end your wrong reading too you will correct, He says. You will correct it, He says. Truly, one who keeps reading memorizes it. Isn't that so? How fine it becomes.

Look, Allah knows the wisdom of this. You cannot know. It is between a person's deeds and Allah. You cannot ask me, intervening this way or that. Because the One who will give its reward is Allah.

I tell this because it happened to me too. Yes.

Peace be upon you, sir. In Surah Al-Hajj (22), verse 3, if I did not misunderstand, Satan is called "every stubborn devil." Could you explain this, sir? May Allah be pleased with you. It is quite simple. Give it to me. The third verse. The third verse. Yes. "Among people there are some who argue about Allah without knowledge and follow every stubborn devil," it says. How well it says it. Now its meaning is this. Why did it say "stubborn devil"? Let us learn this first. After that, why people become stubborn like that devil, we will learn that too.

In return for the worship he had done, Allah Almighty raised him up to being the teacher of the angels. Because He had given Adam of His spirit, when Allah Almighty said, prostrate to him, he played a game of logic. What did he say? You created him from clay and me from fire. Clay does not clean fire. Fire cleans clay. he said. Yet when He created his skeleton from clay, before breathing in the spirit, He did not tell the angels and Satan to prostrate to him. What did He say? When I breathe My spirit, He said. When I breathe of My spirit. That is what He says. When I breathe of My spirit, you will prostrate.

Prostration to Adam — prostrate to Allah. He could not know this. Because there was a (?) in him. So Satan, who had so much knowledge and was so learned, rebelled against Allah. He also knows that Allah is the one and only God. He also knows that there is no god other than Him. And he exalts his self so much that, outside of what Allah said, without repenting to Allah, "I too," he says, "will keep Your servants from coming to You," he says. Allah Almighty says, "Whoever follows you — there, I have given them to you." Look at the stubbornness in this, look at the pride, the arrogance in this. Being so arrogant as not to carry out Allah's command — what do we call this? Since Allah Almighty said prostrate and he did not prostrate; since, even though he is still cursed, he does not prostrate; in fact, when he spoke with the Prophet, they talk together. He comes by the command of Allah Almighty.

"You speak," he says. "I will answer what you say," he says. "What do I know," he says. "If I lie," he says, "Allah will burn me in front of my enemies and scatter my ashes into the air," he says. Look at "his enemies" — there is pride in that too. In the end, "Ya Ebamele," he says. "If you would just prostrate once at the grave of our father Adam, I would, to Allah Almighty, I would get you forgiven," he says. "I did not prostrate to him alive," he says, "and I should prostrate on him?" then, he says, "the writings are written, the pens they were written with are broken," he says; "the One who made me the preacher of hell and made him the preacher of paradise — I swear I will not defy Him," he says; this much stubbornness, there, like this.

Though he has no knowledge about Allah, following every stubborn devil like this, and trying to spread his own wrong belief over the truth — who is more stubborn than such a person? Yes, that is how it is. isn't it here "Peace be upon you, sir," it says, 281. on the page, we stopped at the footnote of Surah Al-Qasas, verse 67 — ah, this you are saying. "Peace be upon you, Hodja. If you know Ramazan Hodja, what do you think of him, could you answer?" I will answer, of course. One of the saints says — one of the saints — "I was so busy struggling with my nafs that I found no time to deal with those around me," he says.

What is it to me who Ramazan Hodja is? Who is Ahmet? Who is Mehmet? I have come to know the verses of Allah's Messenger. I know nothing else. Whoever it may be. If there is anyone who knows Allah and His Messenger, let him come, let us sit and talk.

Do not ask me about Ahmet, Mehmet. Once upon a time, a man goes to the mosque. In the mosque, the hodja effendi is telling about this man. The saint who entered the mosque — he too was a saint — he is telling. "He did this, he did that, he worshipped like this, he spent his nights, sir, sleepless, spent his days (?)," he is telling. As he tells it, the man is plucking the hairs under his armpit; the hodja effendi says, "Aren't you ashamed?" he says. "I am telling the state of such a man," he says, "and you," he says, "are cleaning the hairs under your armpit." "Effendi," he says, "that man you are telling about is me," he says, "I have no such qualities," he says. "You are lying about that man," he says, "you speak of deeds he did not do, (?) sin into sin; whereas I," he says, "the Sunnah (?) I carry it out," he says; (?) anyone ask no one about anyone; ah, if you are going to do business, or follow that hodja, ah, then go and ask one who knows, but say to the one who knows: how is this man? If he is a swindler, the man will tell you, "this one is a swindler"; ah, you say, "he is a swindler, I am leaving," you leave there, you do no business; but even when the man is a swindler, you cannot spread it about him; only if someone asks you, so that he does not fall into his trap, do you tell.

Yes.

What does it say here? Peace be upon you, Hodja. How can we best show our gratitude to our Lord who created us and this universe? I kiss your blessed hands, it says. However you think at the level of your faith, in that way you will give thanks. At the level of your faith. For example, He created you from nothing; you did not exist, I did not exist, He created me from nothing, brought me to this level of life, gave you a paradise you never expected, sir; in this world, the most (?) kinds a paradise you never expected, sir; in this world, the most (?) kinds of animals, sir, I say, provisions — He put them at your command, and you, to the worlds — "Which of the blessings We gave you," He says, "will you give thanks for?"

Which one can you give thanks for? The ruby? The pearl? The provisions you were given? In those very feelings: "My Allah, however much we thank You it is little; my Lord, who created us from nothing, for addressing us with Your being and giving so many blessings, my Allah, my tongue is not enough for me to thank You, or language does not suffice to thank You," you say — but from within, not with your tongue. Thanking the way it comes from within you is the finest. Yes.

Here someone has written something long. Hodja, peace be upon you. There is a matter that worries and wears me out. I cannot overcome my suspicions. My husband was a religious person. My husband was a religious person; that is why I married him. But three years ago I found out that he had been cheating on me for years. I said it is a test of patience; he said he had repented. But not only is there not a gram of trust left in me, every day it gets worse. I get suspicious; because of my suspicions we are fine for two days, bad for five days. He said he cannot live like this, that we must separate.

He says that I restrict his freedom, that I leave him no room to live; that my constantly keeping watch on him disturbed him, things like that about my thoughts; he also says I am wrong in my thoughts; my life has become unbearable, what am I to do; "what if there is someone, what if" — so my years went by. I await your prayers, may Allah be pleased with you. Now, look, my child: in our religion, Allah Almighty — since you are a believer — as far as his means allow, gives a man the right to marry; who gives this? The Owner of the worlds gives it; look, the Owner of the worlds; Ahmet, Mehmet do not give it, the state does not give it, the Owner of the worlds gives it; (?) a marriage — and because the woman is jealous of the others, the man is forced to run outside; and because the woman cannot satisfy him, the man looks outside; in this situation adulteries began; but in the law, if the man himself could make several marriages, as Allah said, them too, among themselves — that co-wife, they say, "kuma", co-wife. Like sisters, like elder sisters; the last one to come, the first one becomes the elder sister. The others, her — sir, sisters, that is, the elder sister's sisters.

In that case there would be neither adultery, nor would women in this way be caught up in (?). Now, if your husband brought one person home, all hell would break loose. The law does not want this either. That is where things break. If you want to protect your family, your home, first, as I said, referring to Allah's verse on this matter, the adultery he committed outside — accept it as his own sin. And you: I am carrying out Allah's command. I am carrying it out. He, it seems, applies himself outside. Let him. I married you here. I married you because you are religious. But you act like this. The sin and its burden are on you. If he is not hurting you — if he tells you, "go away from me," when he says "go," you are divorced.

Or if you do not want to remain under his marriage, Allah Almighty also says, "your wives — do not keep them under your marriage by force"; there is such a verse. Ah, patience — but patience not like that of our mother Asiya. Though she was Pharaoh's wife, she said, "My Allah, do not make me his partner," and though she was in Pharaoh's palace, he could not see her, and our mother Asiya did not leave him and go. How fine. Pharaoh was faithless. He considered himself a god. In this situation she still stayed under his marriage, but said, "do not make me his partner," and without his seeing her, Allah Almighty placed her among the women of the world.

That is, if we know religion, this is how we will know it.

Hodja, are you giving such a fatwa because you are a man too? I am carrying out Allah's command. I am obliged to state His command. I stayed with one single wife until death. My wife passed away. I married again. And for twenty-some years now I have been living with that lady, my wife. We are people bound by Allah's commands. But Allah Almighty says this: If you made several marriages, among them, He says, you would surely love one more. But do not leave the others hanging, He says. How well He puts it. Ah, there will be men like that too. There will be marriage like that too. Then let us see whether adulteries happen.

We do not know our own language.

When we complain about someone, as if monogamy were Allah's law, we throw Allah's law behind us and talk. Yes. Be patient. Be patient. If he does not treat you badly, under the marriage — if you want to remain under his marriage and he is not telling you to leave him, be patient. Do not destroy your home. Peace be upon you. Here too: Peace be upon you, Hodja. My question is this. The buyer asked the value of the car. The seller told the buyer 950 thousand TL. The buyer made an offer like this: Give me the car for 1 million 200 thousand TL. I will pay you on the condition of one hundred thousand each month.

Is trade in this way permissible? it says. Now the man wants to pay a hundred and fifty thousand lira more. He has no money. He has no cash. Or he does have money, and he will use it. He will trade. What he earns from trade he will give to him. He will use the cash in trade. Now, what is the person's intention? We cannot know. He is not giving you this as interest. And you, if it suits you, say, "brother, I need cash, I cannot sell it like this." Or if it suits you, you say, "give it, friend," and you will have sold it for 1 million 200 thousand lira.

It depends on the agreement between you. He is not saying to you, "give this as interest." "Come, let me give it to you at 100 thousand lira," he says. Instead of giving you 1 million 200 up front — 950 (?) up front — the man will put it to work. Instead of paying his money up front, he will do his trade. And he will give you what he earns from it. And he will have the car entrusted to himself for free. Well, quite good. What a fine idea the man has.

From here on, it is the agreement between you. I don't get into that.

Yes.

Hodja, is it permissible to give children the name Abdulhalik? Abdulhalik: Halik — it means to create, it means to bring into being.

Abdulhalik: Allah's servant — it can also mean "created." It can also mean "Allah created His servant." Which meaning? Abdulhalik: Halik, creator; Abdul — it means "created." Abdulhalik. "Abdul created." Abdul can create nothing. That is, a servant can create nothing. The Creator is Allah. "Do you," He says, "own a single atom of the world?" That is, create from nothing — do you own a single atom? "If it were so," He says, "(?) nothing would be given to you." "If you had created that atom," He says, "you would practise a craft that creates your own needs too. You would have no need of Me either," He says.

So, from atom to globe, everything — what we need of Allah's creations is what our Lord created. So here, Abdulhalik is something doubtful. Ask a person who knows Arabic grammar better. Abdulhalik. As far as I know, it means "Abdullah created." Because (?) say it. "Abdullah created." Abdullah can create nothing. But Abdul — you know, Allah's servant — Abdul means servant. "The servant created." A servant can create nothing. Abdul already means servant. "The servant created." A servant cannot create anything. This is a bit dangerous. Yes. So ask someone else who knows Arabic properly. If it were up to me, do not give any such verse — er, such a name.

If you are asking me. Because taqwa is avoiding doubtful things. Yes.

There are no other questions. What time is it? Forty minutes have passed. We will do twenty minutes of lesson. From here. Yes.

We stopped at the sixty-seventh verse of Surah Al-Qasas. "But as for one who repents, believes and does good deeds, it is hoped that he will be among the successful," it says. Look now, this is a verse translated (?). But how fine — whoever will understand his mistake, look what it says. "But as for one who repents, believes and does good deeds, it is hoped that they will be among the successful," it says.

This word "it is hoped" cannot be attributed to Allah. "It is hoped" — you repented and came to Me, didn't you? "I do not know what you are." "If you run off (?), or if you do not repent and leave, I will test you." "It is hoped you will turn out good, and in the end it goes on like this, and I will save you." This — Allah being unaware of the future — and there is not a single living being to come until the Day of Judgment whose doings We do not know. It contradicts that verse. So what is right? Look now. Right up to the end — at the end, what do we do with it? In place of the word "it is hoped," what do we put?

Look. "But as for one who repents, believes and does good deeds..." "They — ta ki." What does "ta ki" mean? Of those people who live in disbelief within a people and will return to Islam — Allah Almighty, since He knows them, marks them with a demonstrative pronoun. "Ta ki," relying on Allah's attribute at-Tawwab, they will be among the successful. (?). Within the attribute Tawwab. They will be among the successful.

Our Lord does not use the word "it is hoped." In translating the verses, they constantly ascribed attributes to our Lord and translated the same verses in the same way, repeatedly. We too, under repeated verses, place the footnotes of the verses we wrote earlier, as a repetition. A repetition like that. "Won't you explain it once more?" We do explain it again. Perhaps a person opens the verse here. "What is this?" — instead of searching other verses, he reads it here.

Our Lord, when forgiving the sins or the lives of peoples, does not use the word "it is hoped" or "perhaps it may be."

Saying "it is hoped" would mean, as with people unaware of the future, evaluating them by their states, and even if there is a reward, without being aware of his state, testing people, and deciding accordingly. Because He is not aware of his state. He would test him. Whereas, "We know the secrets of your hearts," He says. "(?) what is in the farthest corner of your heart, We know," He says. Well then, in this case, can there be a word "it is hoped"?

Whereas here the word "ta ki" must be used. The word "ta ki" is a demonstrative pronoun. Since our Lord knows those within a people who will become Muslim, it is His giving these people the opportunity of a span of time.

After a certain time, the man will turn. "Ta ki" — they are marked. When it says "it is hoped," who will come? Those who repent will come. And those who repent do not know who will come. Then, among those who repent, their states and conditions — that is, how he came, how he will go — He does not know. That, with Surah Ta-Ha, verse 134, contradicts. Them, it says: "Had We destroyed them with a punishment before the Quran, they would have said: had You sent us into the world — look, had You sent prophets and books there — how we would have worshipped You." They contradict that too.

The meaning of the word "it is hoped" or "perhaps it may be" is: I will look at your state. If you are good, I too will bring you to salvation or relief. Whereas our Lord, after the address "Elestü bi rabbiküm," made a covenant with people, and their wishes and desires He wrote for them as their fate. These worlds were programmed until the Day of Judgment. So, in place of the word "it is hoped" or "perhaps," the word "ta ki," which is a demonstrative pronoun and which, within a people, marks those who will return to Islam, and the span of time given to them, must be used.

So our Lord does not use the word "it is hoped," "perhaps," or "it may be"; the word "it is hoped" or "perhaps it may be" ascribes attributes to our Lord. Since our Lord has the attribute Tawwab, the word "it is hoped that he will be among the guided" impairs the attribute Tawwab. There is no door to go to other than Allah. Our Lord calls people to guidance, to salvation. Accordingly, those among people who attain guidance — since our Lord's word says, "We speak the truth, We always speak the truth," since there will be, God forbid, no deficiency in Allah's word — when we trust our Lord, repent and return to the truth, we will be among the successful.

If we repent. And Allah Almighty knows what you are, though. You repented, and then you turn back from your repentance again. For example, they enter Islam, become Muslim. Then they leave Islam. Then they enter Islam again. These are called turncoats. Turncoats. If they leave Islam once more, since they are of the kind who never enter Islam — since Allah, when making the covenant with them, knew what their characters were — they will not come to faith again, He says.

A person who passes to the hereafter as a sinner, with the light of Islam, even if he enters hell, since he passed to the hereafter as a Muslim, serves his punishment in hell and goes to paradise. This person too has attained salvation. He has been saved from eternal life in hell.

People who enter hell — people who enter hell as Muslims, sir, in hell, to the fire, are not exposed.

Now, in Surah Al-i Imran, verse 131, what does it say? Look.

"Beware of the fire prepared for the disbelievers." For whom? "Beware of the fire prepared for the disbelievers." I am a Muslim, I entered hell. Since my light of faith is in a state to put out that fire, in response to this verse they used a figurative expression.

Hell says to Allah Almighty, "This servant's light of faith is putting me out, take him away from me." This is a figurative meaning too. Allah Almighty speaks in the Quran in three ways. One, the figurative meaning, one, the literal meaning, the other is simile. Like what? "We," He says, "do not abandon giving a mosquito, or a simile — that is, giving an example," He says. Well, what does that mean? He had the Quran written and sent down with such words that — whose mind works the least? Let us say the shepherd in the field. Who has seen nothing more. He sent it so that he too would understand.

And He sent it so that the most intelligent person would understand. His verses. That is: We do not refrain from giving similes. To the learned He gives a simile, gives an example. To the ignorant He gives an example too. No one will be able to say, "From this book You sent me I understood nothing." No. (?) Yes. We have come to verse 68 of Surah Al-Qasas; I did not bring my phone here; (?), what time is it, tell me — 12 minutes, 12 minutes; hand me my phone from there — verse 68, I am reading the wrongly translated one. "Your Lord creates what He wills and chooses.

They have no right of choice.

Allah is far above what they associate with Him, and exalted is His glory."

He translated the verse half straight, half crooked, look. Half straight, half crooked, and he turned it into a soup. Look what it says; now, although he translated the verse, first I will tell you why it was translated wrongly. I will explain the verse starting from its mistake. "Your Lord creates what He wills." He creates what He wants. Creating is not hard for Him. But He will not create again. Look. He will not create again in any way. If He created something beyond these creations, it would ascribe attributes to Allah. And if He had made something incomplete and it came out so, again it would ascribe attributes to Allah.

Are there verses on this? The verse is explicit. "With Us there is a book, preserved in the Preserved Tablet." "After that I make neither an addition nor a reduction to it," He says. "Whatever We said in the beginning, in the end it is that too." The verses are explicit. In that case, Allah created what He willed, look. So will He never create? No, He will create. Where? In paradise. "Are you full, O paradise?"

"Is there more?" it will say. "Is there still more?" There He will create new beings. And to hell: "Are you full, O hell?" "Is there more?" it will say. He will fill it with the foot of His power. What does this mean? He will not create beings there again. Yes, now we have learned this much. "Your Lord creates what He wills and chooses," it says now. Allah chooses no one; it would impair Allah's attribute of justice. I love Bayram, but Haluk is a person above him; I will not say, "Bayram, you come and manage these," I will tell the person above him. Because he will manage these places. So Allah, because of the covenant, knows the person whose faith is strong, and places him at their head.

In that case, look what it says next. "They have no right of choice." Of course not. What would you know of (?). When the people of Israel were captive among other people, they say to Moses, "Send a commander over us to save us from here." Allah Almighty sends Saul. Saul. Saul. When he becomes commander, do you know what the people of Israel say? "While we have so many wealthy people, it falls to him?" Still measuring a person by money.

Still a person — Allah, Allah — still by money they measure a person. And what does Moses say to them? "He is stronger than you," he says. Allah sends over them, as the one with the ability to bring them out of there, Saul — that is, David — and with him, although they are few, at the stream they are tested too; I will not say much more; he kills Goliath and saves them from there. Now nobody is in a position to rebel against what Allah Almighty brings over us, and nobody has the right to choose, because Allah — eleysallâhu bi ahkemi'l-hâkimîn — is the Judge of judges; (?) a word above His word, above the word He spoke, because He is the possessor of justice. Yes, now this much (?) (?), that is, this: Allah is far above what they associate with Him, and His glory is (?), from partners — from all of them He is free; the Owner of the worlds is a single God.

"The learned," it says, "and the angels bear witness that there is no god but Allah"; I say, of those who bear witness: there is no god but Him, because in the realm of Lahut He created us; "I am your Lord before you," He said; we split into three groups. In Surah Al-Waqi'a, all (?) we wished to come from one another; from whom? From Adam. Three groups: "O people of the right, good news to you," and woe to you, people of the left; this third group, they call it the group of the foremost. Saints, prophets, martyrs, (?) group. All three groups are there. There, Allah created the spirits in a dim darkness.

He scattered something of His light upon them. Whoever received from that light found his way. Whoever could not receive from that light lost his way, went astray. At the Diyanet, how well it was put to Fatih Bey. "Do you know, (?)," I said. "You threw a ball," I said. "Whoever among people it was said to, he found the truth," I said. Whereas it is a dim darkness. You see the one in front, you see the earliest. Three groups standing before Him. When He said, "I am your Lord," Allah Almighty's scattering, in this dim darkness, something of His light — that is His saying, "I am your Lord." Whoever received from that light found his way.

Whoever said yes found his way.

Do you know the meanings of these? You are as if you have not seen.

What they heard from this one and that one, they repeat by rote like parrots.

Let me read the wrong one, and let me read the right one. "Your Lord creates what He wills and chooses. They have no right of choice. Allah is far above what they associate with Him, and exalted is His glory." Your Lord creates what He wills and does "ihtiyar." What does it mean? He created what He created; from now on there is no creating. That is the meaning of "ihtiyar."

Free of deficient attributes, He carries out His judgment with justice. With justice. For them there is no option, that is, no giving judgment in the hereafter. There in Surah Az-Zumar, you know, "all intercession belongs to Allah," yes. No one has the authority to judge. Because all judgment belongs to eleysallâhu bi ahkemi'l-hâkimîn.

Allah is far above what they associate with Him, and exalted is His glory. They worship (?), these people. Yes.

In this verse the wrongly translated part, (?), is the word "chooses." The right one is "ihtiyar eder": free of deficient attributes, He carries out His judgment with justice. Choosing means a person rescuing or raising someone he loves or knows. And now let us say Ahmet is my maternal uncle's son, or Mehmet is my maternal aunt's son. Well, now I am his relative. Why give it to the other while he is there? I give it to him. That is me doing injustice to so many people. Because he does not have that ability. He gives it to the person who has the ability to manage this (?). Otherwise, Allah does not choose.

He also knows everyone's degree of faith from the covenant. Whichever is higher, He knows it. And He Himself raises that person who can govern better. Yes.

But when one acts with justice, those worthy of that task are brought. So saying "Allah chose this one" both casts a stone at our Lord's attribute of justice and, by discriminating among His servants, results in not giving the one who has the right his right. Moreover, the verse has been translated incompletely. Therefore the correct way to translate the verse is "ihtiyar eder": free of deficient attributes, He carries out His judgment with justice. Now something like this comes to my mind.

The collapse of a state rests on three elements. Three elements. This is roughly the same too. A state will be (?). (?). One, unqualified people being put at the head of the state. Unqualified people.

Today it is clear who is unqualified. Two, bribery entering the state offices.

Work being done with bribes. Three, immorality reaching its peak. When the three elements come together, it collapses like the Byzantine Empire. Yes.

We stopped at verse 82 of Surah Al-Qasas. Write it down.

Page 287. Page 287. Stay well, may you be entrusted to Allah.

Lillahi Teala'l-Fatiha.

Amin Ya Rabbi.