Talk of 17 February 2024

Many questions here.

That's fine.

We explained this. Peace be upon you, sir. I had a question, sir. Page 109, Surah Al-Ma'idah, verses 17 and 72, 75: I couldn't understand them. Yes. Surah Al-Ma'idah (?), he says. 17.

Page 109.

Page 135.

Page 117.

Page 111. Page 109. What are we saying? Page 109. Verse 17. "Surely those who say Allah is the Messiah, son of Mary" — we explained this, didn't we? We explained this. We explained it last lesson. Yes. A guest says. Peace be upon you. Hodja, when we share the videos we listen to with each other over WhatsApp, the videos I remembered being sent a month, a month and a half ago. Ömer Sefa, with a new upload he published with the video, it happened. Whatever it is, he told me something about getting in again with it. I didn't understand. If I haven't deleted it, let me read it here and see how they will get in.

WhatsApp. On WhatsApp, the reason the videos don't work when shared on WhatsApp is the security measures WhatsApp has newly started applying to Android phones.

When sent by SMS or by email, it works. For it to work on WhatsApp, we need to get a trusted site certificate, apparently. And since the site is in the name of brother Tüm İçin, he could get this certificate. Tüm İçin, are you here? You need to get this, it seems. Are you the owner of the site? Brother Tümüşin could get it, it seems. Once this certificate is obtained, brother Çağlasan said, I can do the other technical work. Also, on this matter, in my Arabic education I have reached a certain point, if Allah permits, he says. He'll be going to this thing. How will you do this? Let me talk with Çağlasan, Hodja.

First you'll get the site's thing, trusted. Look what it says. For it to work on WhatsApp, a trusted site certificate we need to get, apparently. A trusted site certificate. And since the site's owner is listed, (?) can get it, he says. You'll apply to this site. You'll get a certificate saying "I am its owner and it is trusted". All right, Hodja. We'll arrange it. Then there are settings too, apparently. Çağlasan will do that, it seems. OK. Agreed.

Yes. That's that. We continue.

When one goes on Hajj or Umrah, are the person's sins forgiven? I kiss your hands. All the sins of one who goes on Hajj are forgiven. They come back pure, as if newly born from their mothers. Because in His verse Allah Almighty says, when you circle the Kaaba and do the sa'y between Safa and Marwah, when you do it, and pray two rak'ahs at the Maqam of Ibrahim, Allah Almighty forgives your sins and you are as if newly born from your mother, He says. Yes. Peace be upon you, sir. As proof that our Lord appears in human form, "lekad halaknel insane fi ahseni takvim", that verse, and also I can say esma means name or attribute.

I understood the link between these as follows. The most beautiful attribute of everything belongs to Allah. Sir, justice, compassion, mercy, beauty; thus the meaning that the most beautiful is Allah emerges, and I made such a link, but could you explain, sir? May Allah be pleased with you. Those are indeed its proofs, but the biggest proof is that Allah gave man a part of His spirit. So since this part is a part of the whole of the spirit, with the same attributes, the same appearance; in people only a few attributes differ. In Allah Almighty there is a complete difference of attributes. He is the most beautiful of those attributes.

To make us a mirror to His Being, He gave us a part of His Being.

Peace be upon you, sir. Another woman seeing a woman's hair or adornments — is there any harm in it? Based on this, at the events women hold before marriage, called henna night, the women among themselves, something came and it went away.

Where were we reading? Please don't send messages while I'm reading something; if you send them while I'm explaining, there won't be any confusion. In the commentary of the verse, namely, even if these elderly women don't show their adornments to strange men — from further up, probably — another woman seeing her adornments, is there any harm? Based on this, at the events women hold before marriage, called henna night, do the women among themselves have the right to uncover, sir? Also, in the commentary of Surah An-Nur, verse 60, namely, these elderly women, even if they don't show their adornments to strange men, among their own relatives if they were in a position to display their adornments, it would cause moral decay in the family and cause the next generation to grow up immoral.

In this respect, apart from these ladies' bodily illnesses and ailments, Islamic decency and manners. Look, they keep sending these. It slips away. They keep sending. We can't read. You're probably not listening to us. You're sending — fine, send — but what happens while we read? Since it moves to the very bottom, the text we're reading disappears. Dear ones. Be a little patient. Let's read it. What does the person say? Let's see that, then send.

in accordance with Islamic decency and manners, among themselves, some of their garments or their headscarves — there is no sin in taking them off. Even so, preserving their chastity is more acceptable in Allah's sight and better, sir. Here, among their own relatives, such people have the right, is how I understood it. Have I understood correctly? Now let me explain this message of yours to you with verses from the start. What does it say here now? Peace be upon you, sir. Is there any harm in another woman seeing a woman's hair and adornments? Look now.

Let us tell you that from the verse. An-Nisa Surah, pay attention to its sixteenth verse. Punish both of those among you who commit indecency. If they repent and reform, then stop punishing and tormenting them. For Allah is Most Accepting of repentance, Most Merciful. About two women making love with each other, lesbianism, this word is said. Therefore, apart from believing women — believers don't do this anyway, they are covered — no woman should uncover her private parts and display them to others, sir, that is required.

Look what it says anyway. At the start, 15. verse: Bring four witnesses from among you against those of your women who commit indecency. If the witnesses testify, confine those women in the houses until death takes them or Allah opens a way for them, it says. These are women who commit indecency. Sir, among you, indecency, both women who commit it, both women, that is, the two with each other, that is, now is it (?) they call it, or what do they call it. These, sir — punish them. If they repent and reform, then stop punishing and tormenting them, it says. According to this verse, in what you mentioned, women showing their private parts to each other — there is harm in it.

Yes.

Adornments, it says. Is there any harm in another woman seeing them? There, we told you. Surah An-Nisa, 15 and 16. verses. Based on this, at the events women hold before marriage called henna night, do the women among themselves have the right to uncover? No. No one can uncover beside anyone. Because these are all strangers. Verses 15-16 of Surah An-Nisa cover it. Here, in the commentary on verse 60 of Surah An-Nur, namely — let's see now what it says. Is it as you said? Surah An-Nur. Pardon?

Surah An-Nur. Which verse is it? Verse 60. 60. The elderly women, past childbearing, who have no hope of marriage, without displaying their adornments to strange men, may take off some of their garments, it says. Look, so as not to display their adornments. Women get hot flushes. Some elderly women. They feel discomfort. In this case, without uncovering much, they may take off some of their garments. For example, what is this? Women must be covered down their arms. Her head too, up to here, she must cover up to her chin. A woman can uncover her head like this. She gets uncomfortable. Or she can pull her sleeve up a bit.

That's all. Not displaying her private parts, as you understood. Look, we read it again. Who have no hope of marriage, that is, she has aged now, past childbearing, the elderly women's adornments, without displaying them to strange men; adornment is what? The adorned breasts. Without displaying their breasts, their bosoms, or their thighs. There is no sin on them in taking off their garments. And when she doesn't take off the other things, undressing is not meant in the sense of (?). Look, these places are covered anyway. That is, the adornments, these places, are covered. The thighs are covered. Sir, as I said, she can pull her sleeve up a little.

If they feel uncomfortable, they can uncover their head. Like that. What else does it say here?

In the commentary of the word (?), namely, these elderly women, even if they don't show their adornments to strange men, even if they don't show, it says. Allah Almighty says it in His verse anyway. Without showing these, they may uncover some of their adornments, that is, some places. Not their adornments. Adornment is the private parts and thighs, let me tell you, these breasts.

That's why, when verses are misunderstood, wrong words arise in people's minds. In the commentary of the words (?), namely, this elderly lady, even if she doesn't show her adornments to strange men, among her own relatives if they were in a position to display their adornments, (?) They are the same. Why would they uncover and expose themselves?

It causes moral decay within the family and causes the generation coming from relatives to grow up immoral. These are your own reasoned feelings, not Allah's verses. You're saying the woman uncovered and exposed herself among her relatives, sir, or undressed, off she went, that's what you say, and this leads to such a situation. Judge by Allah's verses. Allah Almighty doesn't cause it anyway. You will not show your adornments to strange men, or to your family, you can uncover your head, your hair a little, that is, again your face a little you can show. You can pull your sleeves up a little too.

That's all. So now you imagine these like this. They uncovered and exposed themselves among relatives. Since Allah granted such ease among relatives, they showed their adornments among relatives. Is that what Allah says here?

Pay attention to Allah Almighty's word. He doesn't say to you only among relatives. Among all people. Yes.

In this respect, apart from these ladies' bodily illnesses and ailments, in accordance with Islamic decency and manners, among themselves, there is no sin in taking off some of their garments or headscarves. Look, here you say it like that. Correct. Even so, preserving their chastity in Allah's sight is more acceptable and better. Now it says preserving their chastity. The woman is bedridden. She has no one. She has no one to look after the woman. And the woman soils herself. There's no one to serve her except her son. Out of necessity, her private parts too, my son, sir, he cleans her bottom too, puts on her (?) too, takes care of her too.

Now, you can't generalize this. Allah has a law. You must act according to these laws. You can't present your own imagination as if it happens here. You are obliged to follow Allah's law. Yes.

Now, should a woman in this state, insisting "I will preserve my chastity", (?) dirty, sir, let me say it, or should she stay soaked in urine? She has no one.

Ha. Do you want a witness? My nephew. My nephew. His mother would soil herself. He himself was in another country. I was in another country. He would clean his mother's bottom. She has no one, you see. She has only one son.

So what is he to do now?

So when you generalize this by your own reasoning and say, isn't it still better for her to preserve her chastity, Allah Almighty says, We do not intend hardship for people. We do not intend hardship. So in this case, while her son is there, while a relative is there, why should she call someone else? Her circumstances don't allow her to hire a nurse either. (?) a nurse too (?). Yes.

What does it say, sir? Here, among their own relatives, such people have the right, it seems. I understood.

One moment it says this, one moment that. Understood. You understood correctly.

Now here he's fixated on the Greatest Name (Ism-i A'zam). Look what he says. What does it mean that the Greatest Name is as close to the basmala as the white of the eye is to its black? What does it mean? The white and the black of the eye are within each other.

The basmala. But it has a code. The Greatest Name has a code. This is a key. A key. You can't open every door with one key. You only open with the key that fits that key's code. That is a key too.

Yes. That close. Correct.

Their meanings are this close to each other. There's no meaning to this. If you want its meaning, then I'd have to tell the Greatest Name itself to you.

And also, Hodja, is the Greatest Name among the 99 names of Allah the Exalted? Or is it separate? Could you explain this too? The Greatest Name of Allah Almighty is within His 99 names too, the greatest of His names, the biggest of His names. Look, the biggest of the 99 names too. So it is in there.

Yes. We're coming. To another: we think the Night of Qadr falls on the 27th of Ramadan. You would know; is it really that day? If it is that day, I know that all prayers that night will be accepted. Is that right? Also, reciting the basmala a hundred times a day is said to help one witness certain miracles. Is that right? Could you answer? We think it falls on the twenty-seventh night of Ramadan, he says. If Ramadan, twice or let's say three times, falls on the twenty-seventh, in the other Ramadan months, after the twentieth, on the odd days it comes. It comes on the twenty-first too. It comes on the twenty-third too. On the 25th too, on the 29th too.

Why do we celebrate the 27th night of Ramadan? You know, a person has a birthday, a birthday; you celebrate that birthday. Let's say on the 17th of April; every year on the 17th of April you celebrate the birth. The Quran, from the Preserved Tablet, on the 27th night of Ramadan, sir, descended to the place called Qadr at Sidrat al-Muntaha. And we celebrate that night as the twenty-seventh night. But since in the lunar months there is a constant change relative to the solar months, relative to the solar months, the lunar month drops back ten days a year. In this case the Night of Qadr also shifts; indeed, the Prophet (peace be upon him), in his hadiths, Ramadan's Night of Qadr, the Night of Qadr, seek it on the odd days after the 20th of Ramadan, he says: on the 21st, the 23rd, the 25th. That it is this day, no one can say. But when that month of Ramadan comes, to some servants of Allah Almighty, our Lord, (?) — when they apply to our Lord, those servants, if it is in their lot, our Lord informs them.

If it is in their lot, or if their degree is that high, He informs them. They celebrate that night. Yes. And they don't tell anyone. Yes. That's the situation.

Let's come to it.

There's a saying like this.

Reciting the basmala a hundred times a day, it is said, helps one witness certain miracles. These are all fabrications of the Jews, to degenerate your religion: recite this so many times, look, such a state will appear. Recite this so many times, you'll attain such states, they say, and you recite it. And when you can't attain those states, this time you lose your religion too. These are made up. Whatever is in your destiny is in your destiny. You will live your destiny. Just ask only from Allah; if it is in your destiny, Allah Almighty gives it to you. If it's not in your destiny, even if you bring the two worlds together, still you can't get it. But we must pray.

If it weren't for your prayers, what would We do with you, He says. What does that mean? He wants us to hold Allah Almighty great, show Him our helplessness and pray to Him. Hodja, you say, now Allah doesn't accept it either. No, there's no prayer that isn't accepted, but within your destiny, if what you want in the world is outside your destiny, it is not given to you. But since you asked Allah Almighty, your hand doesn't return empty either. In the hereafter you receive the reward for the prayer you made. What more? What else should Allah do for you? Yes.

Yes.

Hodja, can we give zakat to my mother-in-law? She has sons, but she is also in need. Thank you.

Allah Almighty says in His verse, start first with those closest to you. And your mother-in-law, being one of your closest, even if she has a thousand sons, if she isn't looked after, if she is poor, needy, you are obliged to give to her. Yes.

Just as there are rewards that never cease, are there sins that never cease too? May Allah be pleased with you, sir. Like rewards that never cease. What does that mean? That is, the reward keeps coming, he says. Are there sins that never cease?

If a person keeps sinning, there's no end to it either. It depends on the person's destiny. But when you ask whether there's a sin that never ceases, when you repent, in Our pardon there is no sin left. When you repent, when you turn to Allah.

There are sins such that a person can't bear them. I'm now destined for hell, he says. No one can save me. To those who fall for such a temptation of Satan, Allah Almighty — going to Mecca, circling there, doing the sa'y, sir, praying two rak'ahs at the Maqam of Ibrahim, after that there is no sin on earth that won't be passed over.

Yes. Hodja, they mean after death, Hodja. Hodja, they mean after death; a reward that never ceases, he says, Hodja. Reward goes to people after death too, Hodja. In the same way, does sin go to people after death? If that's what he's saying — like rewards that never cease, like rewards — in the world too, a person does good, and Allah Almighty gives no reward? What does He do? He gives reward for every good deed. It has this meaning too. A sin that never ceases, he says, for instance. Can there be a sin that never ceases? There can. How? You go and ask for His pardon. But if it is as you say, then after death, like the causes that follow after you, do sins come too, if he asks: your books of sin are closed; not even an atom's weight of sin comes to you anymore. But you did a good deed.

A Quran course, you educated a child, you built a mosque. For Allah you fed an orphan, sir, a poor person. Or, from which reward would come to you afterwards, you left a charity house. The prayers made in these places come to you afterwards. They come. That's what he's saying anyway. When he says like rewards that never cease, this falls under it too. But sin is over. Sin doesn't come again.

Now someone here says something like this. Peace be upon you, sir. To explain, and as proof for myself, that while there are men, women should not lead prayer, the verse "men are managers and authorities over women" comes to my mind. Is that right? To explain, and taking it as proof for myself, that while there are men, women should not lead prayer, the verse "men are managers and authorities over women" comes to my mind; I think that's right. If it's right, could you show it in the verses in addition? What you say — neither does the verse cover it, nor does it say that you have any knowledge on this matter.

It says you have no knowledge. If men are managers and authorities over women: man was created with a full nafs, woman was created with half a nafs. In that case, the man is the manager of the house, its commander. And the woman is under the man's protection. Since a woman's voice is forbidden to men, and since she is half, which woman will lead which man in prayer? What kind of talk is this?

They understood it this way too: men lead women in prayer, so isn't it because they are managers? A woman can't lead a man in prayer. A woman can't even lead a woman in prayer. Women pray by themselves, among themselves. They can't pray in congregation either. They can only pray behind men. Behind men — a man is imam, men form rows — behind them they can pray. Only at the Kaaba is this matter exempt. Because it's mixed there. At prayer time everyone sits down and prays, but mostly women still pray among women. Yes.

Someone says that women cannot lead each other in prayer, they say. How can I prove this, they ask. Women's. We said, a woman would lead prayer aloud. Aloud. What if a man is passing outside? Right. What if someone came into the house? They are half anyway. And at the same time they have their monthly periods. What if such a state appears while she's being imam? A woman definitely cannot be imam. Know this well. Because of these situations. Because of their being incomplete.

Peace be upon you, Hodja. We were outside and couldn't pray the afternoon prayer. We came home. With 15-20 minutes left before the evening prayer, can we (?) 15-20 minutes were left. Can we pray it? Since the disliked time has begun, what should we do? You were outside. An emergency arose. Deeds depend on intention. You're not worshipping the sun. In this case, one time doesn't end before another time begins. You can't leave it to make-up either. You pray your prayer. Your intention is prostration to Allah, not to the sun. Yes. There are no other questions. We can continue our lesson. We left off at verse 80 of Surah Al-Ma'idah.

You see many of them befriending those who disbelieve.

How evil is what their selves have prepared for them in advance, for their life in the hereafter. Allah has been wrathful with them, and they will abide permanently in punishment, it says. Or, Allah punishes no one.

Rather, a person punishes his own self.

If this world is the likeness and shadow of the hereafter, a person here does crooked things, steals, kills, commits murder, let me tell you, swindles people. When the law catches him and the judge passes his sentence, if the judge sent him to prison, the judge didn't send him. With his own sin the person walked meekly into prison himself. And Allah Almighty inflicts pain and suffering on no one. Because Allah waits for people to turn to His Being. In this case, Allah Almighty is At-Tawwab. He is the One who accepts repentance abundantly. For this reason, the correct form is: you see many of them befriending those who disbelieve.

This is correct. How evil is what their selves have prepared for them in advance, for their life in the hereafter? Look, how evil is what their selves have prepared in advance for the life of the hereafter? Allah will be wrathful with them in return for what they did. In return for what they did. Not as it says here: Allah has been wrathful with them, it says. Look: has been wrathful. Has been wrathful, will be wrathful. Look how different. Has been, will be.

The hereafter hasn't even been set up yet, and He hasn't been wrathful. And they will abide permanently in punishment, it says. Because they are deniers. Now here: you see many of them befriending those who disbelieve, it says. Here an event of our time comes to my mind. We're living this time. Right now.

The one in prison in Russia, what was that man's name? They killed him, he turned up dead. Navalin. Putin's city. Navalin. To the point of interfering in a state's internal affairs, the world, the West, united. The West. Because one person died. He may also have died of natural causes. Or let's say it was deliberate. He was killed, for example. If a state, according to its own laws, killed a person, and the West and the non-Muslims, uniting with each other, the whole world, blame Russia, today in Gaza, the women and children, to those who slaughter them, who spread terror, despite a case being heard at a high court called the Court of Justice, with what conscience — despite the killing of those children, that place, that terror state, still, not content with killing them (?), to wipe out their generation, sir, raining bombs on women and children — to these people, fitting it into what conscience, all these so-called West, cowards, in their own conscience, raise no voice against the state of Israel and keep up their silence. They tell the hare to run and the hound to give chase.

They mention an incident afterwards. Saying it's guilty, that is, we're investigating the crime, and on the other side, hit as much as you want, they say. Why, if it's guilty — guilty, innocent — if it's determining the crime, sir, then stopping this, stopping this terror state, why don't you prevent it? Going so far as to interfere in a state's internal affairs over a prison, against that state's laws, you blame the person at their head. And as (?).

What conscience? What justice? What law?

How beautifully Allah says it. They are friends of one another, He says. Look. They are friends of one another. From here: you see many of them befriending those who disbelieve, He says. In this case, in the world, other than Islam, you can't be a state that will rule with justice. Yes, it too sometimes does crooked things, but at least it doesn't do them as much as the non-Muslims. I can't be this heartless. War as I know it is bringing down a state's military unit. Taking that state captive. Defeating it. Women, children, those working in the field, cutting down trees — our religion does not permit it.

Yes.

These are only friends of one another. So you can't expect justice from them.

Anyway, let's go to our lesson. There's much to say, but let's go to our lesson.

Here the place that is explained wrongly is this. Allah has been wrathful with them. The correct form is: Allah will be wrathful with them in return for what they did. That's it. Whereas the Day of Judgment hasn't come yet. In the hereafter, people haven't been resurrected and gathered on the Plain of Gathering, and the Judge of judges, Allah Almighty, hasn't yet brought people to account. People who came to the world and left, who live in the world and who will come to the world, in the world, after they have proven what kind of people they are, when the Day of Judgment comes, people will be resurrected again in the hereafter.

The Great Court will be set up; before our Lord, "eleysallahu bi ahkemi'l-hâkimîn", account will be given. Then those deserving punishment will be subjected to punishment in hell. Even then our Lord is not wrathful with people; people, in return for the crimes they committed, have wronged their own selves. Allah Almighty is not wrathful with anyone and has not been. Wrath is the punishment a person meets in return for the crime he committed in his own self. Allah Almighty has sent us to this world, in line with our covenant, to prove what kind of people we are. It is not our Lord's wrath upon people; rather, so that they bear the punishment for what they did, the Great Court is set up in the hereafter, and after people are brought to account there, they suffer punishment in hell for their sins.

Otherwise, Allah has been wrathful with no one.

Here they're asking a question; let's see what's in the question. There was a mistake. Surah Al-Ma'idah, verse 80, we had done it. Our lesson. Approximately on page 289. We've already done 80.

We'll continue with Surah Al-Ankabut 62 (?) with its footnote, he says. Ömer Sefa. Yes, page 289.

Yes, he's right. It's not here.

289, he's right.

287-289. Which one does he say? What does he say? Verse 62. Doing verse 80. We had done the verse. We had done verse 80 of Surah Al-Ma'idah. Our lesson is approximately on page 289, Surah Al-Ankabut 62. Surah Al-Ankabut 21.

Pardon?

Thirty-seven.

Did we do these? Forty-eight.

Surah Al-Ankabut. Verse sixty-two, Hodja. Verse sixty-two.

Surah Ar-Rum. (?) Surah — where is Al-Ankabut? Before (?), Hodja. Before Surah Al-Qasas. Which?

Before Surah Al-Qasas. Look, Al-Ankabut, there's 21. Look, Al-Ankabut 21, Al-Ankabut 62 is here. But the page doesn't match. 289 is here. Right, Hodja. Right. That's right too. Now there's a question. Let's do the question, then we'll move on to our lesson. The lesson is finished anyway. No, there's more.

I can say women cannot pray the Friday prayer. But in Surah Al-Jumu'ah, without saying "men", to the public, without saying "men", it addresses them, as I recall. What does "to the public without saying men" mean? Did you understand? Hodja, in Surah Al-Jumu'ah only men — since men pray the Friday prayer, Friday prayers take place. It addresses everyone. Women, men, it addresses everyone. It addresses the public without saying "men", as I recall. In this case, how can I prove that they can't pray it? It occurs to me like this. Women aren't included in it, for men. That's why, it occurs to me. But I saw this at a school.

I saw this at a school. They made a separate place for women. Only for women. I know they pray the Friday prayer there. In this case, what should I say, sir? May Allah be pleased with you, he says. The Friday prayer is not obligatory for women. There is no such thing as "they don't pray it". Look. For example, the five daily prayers are obligatory for us. Is it obligatory for us to pray the night prayer? No. But we pray it, don't we? Allah Almighty mentions the night prayer too. This too is not obligatory for women; the Friday prayer is obligatory for men. But women can pray it too. Where? There's been a place set aside for them since long ago.

Behind the lattice. Without being seen, they enter by the back doors and leave by the back. The doors of those places are separate too. It's like that in mosques too. In some mosques they draw a curtain. Yes. These — the prayer, the Friday prayer — (?). But together with the noon prayer, she follows the hodja and prays the Friday prayer. There's no such thing as "they don't pray it". Allah prevents no one's reward.

Is there any other question here? No questions, Hodja. No questions. Surah Al-Ankabut, verse 62: Allah gives provision abundantly to whom He wills of His servants, it says. Allah discriminated among His servants. And He restricts it for whom He wills. Surely Allah is All-Knowing of everything.

In this verse too, they accuse our Lord, by discriminating among His servants, of giving provision little to some and much to others as He wants, both of injustice among His servants and of discrimination among His servants. That this is not so, in verse 172 of Surah Al-A'raf we explained to you. As a repetition, verse 172 of Surah Al-A'raf we place under this verse as a footnote. Let's read.

By explaining this verse to you, the errors in the Quran opened up as superstition and written by ascribing attributes to our Lord, we will try to remove. I will explain this verse a little more, a little more deeply.

We explained willing in previous verses too. But since willing occurs often in the Quran, it has been repeated constantly. And we explained willing in verse 172 of Surah Al-A'raf in detail. When our Lord's willing over people comes up, we put the counterpart of the verse we explained in broad detail in Surah Al-A'raf, verse 172, and so repeat it. The wisdom in repeating a text is so that the subject is better understood. Indeed, the root of all wrongly explained verses is that this verse isn't understood. The verses, in line with people's own minds, in various superstitions, have been explained wrongly, and they have ascribed attributes to our Lord.

By explaining this verse to you, the errors in the Quran opened up as superstition and written by ascribing attributes to our Lord, we will try to remove. I will explain this verse a bit deeply. One: why did Allah Almighty create us? Come on, why did He create us? Two: where in the hereafter were people created? Three: why did He make a covenant with people? Four: our Lord, who made a covenant with people, although He knew what they were, why did He send us to the world without putting us into paradise or hell there? Come on, go ahead. Will these scholars of yours be able to explain this to you?

Go ahead. But Allah Almighty, with His verses, this one by one explains. I too will explain it to you here.

By answering these questions for you, our creation and the purpose of our coming to the world and how we should behave in the world, we will understand better. In this case, from the superstitions imputed to our Lord, of the people who ascribe deficient attributes to our Lord, from their superstitions we will be freed.

One: why did Allah Almighty create us? Our Lord subsisted by His Being. What does that mean? He neither begot, nor was He begotten by another. Nor was He created by another. Our Lord, who exists by His own Being. This is called the attribute Hu. That is, subsisting by His Being, existing by Himself. That is, our Lord has neither a beginning nor an end. He by Himself, with the attribute of the name Hu, subsists by His Being. That is, our Lord was neither created, nor begotten, nor has He children, a wife, a child. In this case, before these worlds were created, our Lord was alone. Moreover, He is a great treasure of knowledge.

Our Lord was a treasure of knowledge; He willed to be known. From His light He created the light of the Prophet Muhammad (peace be upon him). From his light He created the seven heavens and the worlds between them. Then, of the Prophet's (peace be upon him) spirit, He gave a part. From the spirit of the Prophet (peace be upon him) He created the spirits of the other prophets. And He made a covenant with them. Surah Al Imran, 81. verse; our Lord says: When Allah said to the prophets: after I give you the Book and wisdom, when a prophet comes confirming what is with you, you will surely help him; this did you affirm, did you take on this covenant of Mine — they answered we accept. Thereupon Allah said: then be witnesses.

And I am with you among the witnesses, He said. Go ahead. Only from the spirit of the Prophet (peace be upon him) — however many prophets would come to the world, prophets — with all of them He made a covenant in this way.

Yes.

Then from the spirits of the prophets He created, Allah Almighty created the spirits of their peoples too. Indeed, before the worlds were created, the first created was the Prophet (peace be upon him). Then the prophets. Then the peoples of the prophets. Our Lord was an unknown treasure. He willed to be known. For this He created man. Among the worlds, our Lord gave of His spirit only to man. For this He made man honored above the worlds. I created man in the most beautiful form, He says. We've come to the second question. Where were we created in the hereafter? In the hereafter, our Lord created our spirits — as many people as would come to the world — all of them in the realm of Lahut.

While our created spirits were unaware of themselves, He suddenly, at the same moment, woke them and made them recipients of the decisive address "I am your Lord". That is, the decisive address "Elestü bi Rabbiküm". I am your Lord, I created you, He says. In this case our spirits were divided into three groups.

The reason for this: since our Lord gave man of His spirit, man did not recognize our Lord standing before him, in human form, as the Creator, and people, out of pride and arrogance, became haughty and denied. Allah Almighty is exactly in human form. Those who have seen know this anyway. Exactly. Imam al-Ghazali also says this.

Imam Malik says, he says, (?): Allah has no hand.

Because he doesn't want to interpret it, he says. The more it is interpreted: Sufism, after Sufism, sir, the Mu'tazila, after the Mu'tazila, a person reaches unbelief. I, he says, sincerely say that Imam Malik too knows that Allah Almighty has a hand, he says. Well, Imam al-Ghazali said this. Allah Almighty in His verse: to the one I created with My two hands, why did you not prostrate? Where did this arrogance come from, He says. Look: the one I created with My two hands — to whom? To Adam (peace be upon him). We've left that aside too.

Noah's ship was sailing before My eyes, He says.

We've left that aside too. About idols He says this: do they have a tongue that speaks, an eye that sees, a hand that holds, a foot that walks — what do they have, He says. So there you go — He is exactly human.

Yes.

When people saw Him like that, they waited for the Lord in their own imagination. That is, something strange would happen. They would be afraid. They would be afraid. With that fear they would prostrate to Him. Whereas, since Allah made man the addressee of His Being, since He took him as a friend, the believers. What does it say, 257. verse, in Al-Baqarah? Allah is the friend of the believers, it says. He is the friend of those who believe, it says. Not scary or anything like that. Just like you and me; our great one, the Allah who created us, is this. The Allah who created the worlds. And if He had been scary, you would have obeyed Him out of fear.

But Allah, without frightening anyone, the greatness of His Being, within people's own concepts — so that man be a servant to Allah and a community to His Beloved — the value He gave him, look at its worth. He also left his will free. His will too. This is the real language of the Quran. If they had known this, they wouldn't explain the verses in the Quran as superstition. Yes.

Since our Lord gave man of His spirit, man, the Lord standing before him in human form, did not recognize as Creator, and people, out of pride and arrogance, became haughty and denied. In this case our Lord, in the verse, calls these lying unbelievers, He says. These people who denied our Lord, the Lord in their imagination they awaited. Why? He calls them lying unbelievers too. Because Allah Almighty, since man — every man knows that he was created. Every man. How does he know? He wasn't there; suddenly he existed. I lived that realm, I know it too. There's my sudden coming into existence. I have no previous state, I mean, I have no beginning.

We're bewildered: what will we do, where will we go, what will happen — we don't know. At that moment Allah Almighty before us, the Prophet beside Him. People in three groups opposite. Three prophets standing shoulder to shoulder, smiling at me too, like this, from under the arm.

Allah Almighty says, I created you. And I'm thinking: did He really create us? Right — what if He didn't create us, and the one who did create comes down to us from the sky — "not him, I created you" — and those who follow him He destroys, that is, punishes, I say, let me gain a little time. I'm telling you what I lived. What I lived — the address "Elestü bi Rabbiküm" — I'm telling you what I lived. Let me gain a little time, I say. At that moment the Prophet turns to me too, saying this is our Lord. Obey, he says. The word of Allah Almighty, I say. My Beloved, he is one of us, leave him alone.

Then a surge of zeal came over me — I've found an owner — but a love and affection like a ball of fire.

Yes. Such a love toward Allah Almighty — I see it going like this. That love. I know those places. I saw them; I'm telling you. But man still awaits the Lord in his imagination, worships idols; what he made with his own hands he worships, and then: we made this as a representation, they say, we worship its spirit inside. What does an idol have to do with a spirit? Yes. Let's explain this here in a bit more detail. In Surah Al-Waqi'ah, verse 7, our Lord says: and (?) when you are three classes, all (?) class: those on the right, how blessed are those (?), it says, and the companions of (?), the companions of the right, it says. Those on the left, how wretched they are — the leftists used as pawns aside — when leftists are mentioned my stomach turns, because they don't recognize Allah; even if they do, they ascribe attributes, ascribe attributes; and look at them, look at their talk, at their conversations among themselves.

For worldly gain they don't recognize friends. They don't recognize the world, they don't recognize people. They turn their backs on Allah too. They try to sprinkle falsehood over the truth.

Well, Hodja, what's the third class? The class of the Muqarrabin. The class of the Muqarrabin. Those foremost in good are foremost in reward, it says. Here we were divided into three classes. There are many more events here. The Prophet (peace be upon him), beside our Lord, addresses people: yes, this is our Lord. The one who created us is this. Moreover, our Lord created our spirits in a twilight darkness. The created people are in three classes. The people at the very front are seen too. The people at the very back are seen too. But they aren't recognized. Here a hadith comes up. Our Lord created the spirits in twilight darkness.

He scattered something of His light upon them. Whoever took from that light found his way. Whoever couldn't take from that light lost his way, went astray. People who can't see these places, who pass for scholars, those conscience-exploiting sheikhs, to exploit people, falsely tell people: Allah threw a ball; whoever it touched became Muslim — people who shamelessly make Allah depend on chance. Yes.

Indeed, this hadith describes "Elestü bi Rabbiküm". Our Lord scattering something of His light is His word "I created you". Whoever took from it found his way. Yes. Those who said "You are my Lord" are those on the right. They found their way. Those who denied, who await the Lord of their imagination, are those on the left. They lost their way, went astray.

Will is twofold. One is universal will, the other is partial will. Since our Lord gave man of His spirit, with a will in our spirit our wishes and desires, our desires, we had our Lord write as destiny. Indeed, although people know that our Lord made a covenant with people and that our Lord wrote man's wish and desire fully as destiny, they remove from man his own will, make our Lord's will be used over man, and have our Lord, within His own will, discriminate among His servants, sending whom He wants to paradise and whom He wants to hell, and so they have ascribed attributes to our Lord. Indeed, it is because they don't understand this verse, this verse.

Yes.

Our Lord, who makes a covenant with each person separately, covenants with people one by one. Showing the times as a project to the person He covenants with, at which time he will go is left to the person's own will. Moreover, whatever a person asked of our Lord, our Lord gave him his own wish fully. The verse saying "We gave man countless provision" means that whatever a person asked of our Lord, He gave him what he wanted without cutting it short, countlessly. Otherwise, if it were countless, then let Him have given the world too, most of the gold, the silver, the rubies too. These are countless provision. That is, giving a person exactly what he wanted, in full, without lack.

Our Lord, who knows the secrets of man's heart, in this case wrote the person's destiny according to his wish and desire. People who had their script written at the address "Elestü bi Rabbiküm", when they come to the world, play the script they had written like an actor, and what kind of person they are they hold as witness to themselves, to those around them and to our Lord. When our Lord makes a covenant with people, leaving them free in their own will, without any pressure or force, our Lord writes the person's own wishes and desires fully for him as destiny. In this case, on what basis do people ascribe attributes to our Lord among the servants, saying He left this one in error, led that one astray, sealed this one's heart, will put whom He wills into paradise, whom He wills into hell — with all kinds of superstitions they ascribe attributes to our Lord.

We've come to the third question. Why did He make a covenant with people? Allah Almighty is free of deficient attributes. In verse 172 of this surah our Lord says this. So that you don't say on the Day of Judgment, we were unaware of this, of the children of Adam, the offspring that would come forth, He made them witnesses over themselves and said: I am your Lord. And they said, yes, we bear witness to this. How beautiful.

Let's open this up a bit too: 173. verse, the verse after it: when people come to the world, since the covenant in the hereafter is closed off to them, with their life in the world saying "I saw it like this from my mother and father", so that you don't justify yourselves, We made a covenant with you beforehand in the hereafter, in your real existence, Allah's — in your spirit. How beautiful. The real one. Your covenant is there. Your covenant with Me. I gave you your destiny, I wrote it. But I sent you to the world for what kind of person you are in the world. So that you don't say: here my mother and father went astray, I was on their path too — for this you made the covenant beforehand, He says, you too. How beautiful. Man has no way out at all.

Your real existence is your spirit; your body, when We sent you to the world, to its realm, is for your appearance as an outward being. So that, since in this outward realm you see yourselves in flesh and bone, using your life in the world as an excuse, you don't say to Me, "You didn't convey it to me", We made a covenant with you at the address "Elestü bi Rabbiküm". We raised you to the realm of Barzakh; whatever time you chose, at that time We sent you to the world realm. To hold you as witnesses to yourselves of what kind of people you are, We did so, He says. With the actual deeds you do, you earn reward and sin.

We've come to the fourth question. Our Lord, who made a covenant with people, although He knew what people were, why did He send us to the world without putting us into paradise or hell there? Isn't that so? Allah Almighty has the attribute of being Allah. Allah Almighty is free of all deficient attributes. No one will be able to question or call our Lord to account. Is the reason that our Lord will frighten people? No. Is it that He will use violence, putting pressure on them? No to that too. Our Lord has no need of these. He has left every person free in his own will. With what people did, at the Great Court our Lord will judge people with His justice.

Then what is our Lord's attribute of being Allah? If every atom's weight of good people did is written, and every atom's weight of evil is written, and if people came to the world to prove what kind of people they are, then all the questions people would ask our Lord, in this outward realm, the world, they will have acted out with their actual deeds, and from questioning they will be cut off. In the verse our Lord says this. Did you think you would die without proving what kind of people you are, He says. Because in the hereafter I saw our Lord exactly like a human. I saw You like myself. That's why I believed that another being, a deity, had created me.

If You had sent me to a realm where Your Being isn't seen, I would have worshipped You there — so that you don't say this, We did it this way, He says. Is there such a verse? Now it has come. Surah Ta-Ha, verse 134. What does it say? Our Lord explains so beautifully why He sent people to the world. Verse 134: if We had destroyed them with a punishment before this, before the Quran, they would surely have said this. O Lord, if only You had sent us a messenger, and before falling into this baseness and disgrace we had followed Your verses.

Indeed, we saw You here. If only You'd send us to a realm where Your Being isn't seen. Before the Quran, it says. The Quran subsists with Allah. Before sending you the Quran. Within the Quran are the Torah, the Psalms and the Gospel. And there are verses that our forefather Adam spoke before. That is, before We sent man to the world, saying "you belong to hell, and you belong to paradise", We would have made you here recipients of punishment. And put the others into paradise. But what would you have said? Send us to a realm where Your Being isn't seen. Indeed, Allah's attribute of being Allah. No one will question Him.

Indeed, solely for this He created this realm. And He clothed us in flesh and bone. Whatever is in our destiny, with our actual deeds, we — with our trading, our living, our talking, our conversations with our friends, with obedience or worship on Allah's path, or with the evils we did outside Allah, outside His commands — all of it. It is written millimetre by millimetre. And here we prove what kind of people we are. Indeed, no question is left for us to ask Allah Almighty. Yes. Indeed, here our Lord's attribute of being Allah is manifested. If we explain this verse: its saying "before the Quran" — the Torah, the Psalms and the Gospel are in the Holy Quran. Since all the books are in the Quran, and Allah Almighty, the books of the books, if He sent them to give people guidance and light, here "before the Quran" means: before sending people to the world, according to the covenants they gave, if We had put people into hell, they would have said this: I couldn't believe in You as my Lord; since I gave them of My spirit, they saw Me as having a Being like themselves; "if You had sent me to an unseen realm where Your Being isn't seen I would have worshipped You" — so that they wouldn't say this, He created these outward realms and sent us to this realm to prove to ourselves what kind of people we are.

In verse 47 of Surah Al-Qasas too: because of what they themselves did, when a calamity befalls them — O our Lord, if only You had sent us a prophet, we would have followed Your verses and been among the believers — if they weren't going to say this, We would not have sent you, it says. Making light of the sins people committed of their own will, our Lord putting whom He wants into paradise — that is, however much a person sins, our Lord loves him and puts him into His paradise — saying this, they have brought superstitions into the Holy Quran. Indeed, the verses are clear and sound. In this case, those who explain the verses by fitting them to their own minds, every translator, according to his own good sense, saying "this is how I understood it", ascribing attributes to our Lord, sir, turning the verses into superstitions and explaining them — did they think they would save themselves from our Lord's punishment?

In this respect, by explaining verses absurdly, no one can ascribe attributes to our Lord, nor in this way can they explain the verses. Now there are questions here.

Yes. Here he says, peace be upon you, sir. The splitting of the moon event, here. Peace be upon you, sir. Women, Friday prayer (?), read. Peace be upon you, sir. In the splitting of the moon event, Allah Almighty, first, his daughter's recovery, second, the splitting of the moon, He made appear. But here, third, did He not accept the stopping of time? Or did He bring this about too, at the very start, it occurs to me. When Abu Bakr as-Siddiq said, O Messenger of Allah, how will you stop time, he gave this answer: when his daughter recovers, he will forget what he said anyway; the moon splitting in two, sir, one going west and one going east — this will herald to the whole world that a prophet has come; and the third, from his Beloved's mind, he says, this will go out; that is, he will forget this question he asked, that is, the stopping of time.

Yes, that's how it is. Allah Almighty, the time He set, erases from people's minds; just as we put something into a computer and delete it over time, when people keep in their brains, sir, what they asked, Allah Almighty makes them forget. Peace be upon you, sir. The Prophet (peace be upon him) — when it is said He created him from His light, is it a piece of His light, like the spirit, from Himself, or did He create his light from light, a separate thing He created? This light we speak of, a ray, your (?) (?), that is, (?), but spirit it has none. But it has life. Life, no spirit. He subjects it to worship for 78 thousand years.

78 thousand years. While still in the form of light. That is, the light I spoke of is also a light.

Like what? When you look in a mirror, your shadow appears, right? Like that. That one in the mirror, that shadow, has life. Then, after its worship, He asks it a question; the light sweats; He divides that light into (?) parts — I'm telling it briefly. From one the earth, from another the heavens, from another what is between earth and heavens, His creations; from one He says, be fixed upon the Throne — He creates the water. In this case Allah Almighty then gives it of His spirit. For this reason spirit, nafs and life become united. Spirit, nafs and life. Because it will eat, it will drink. In light there is no eating or drinking.

Because that is light. The nafs will desire. When the spirit comes, we say spirit, nafs and life are one. It will eat, drink, have intercourse, enjoy pleasure. Sir, of course under the command of the spirit. If the spirit has affirmed Allah Almighty as One, if it hasn't denied Him, it will act within Allah's commands. If the person is outside Allah, outside His command, for his own pleasure he will commit adultery, eat the forbidden, kill this one and that one. That is, he will do what he wants. Then Allah Almighty says, are those who know and those who don't know equal?

There's another question here. Let's look at it too.

(?). With the angels, from the clouds (?), we would prostrate. I couldn't find the verse, but was it in meaning? I don't know. Can you tell me which verse it is? Look, Ömer Sefa has said it here. Sir, he says, the verse you asked about is Surah Al-Baqarah, 210. verse. Are they waiting for nothing but for Allah and the angels to come in shadows of clouds? Whereas the matter has been decided. All matters are returned to Allah alone. Yes.

There's one more question. While my husband was angry with me, in a fit of madness, before Allah he said, be divorced from me. What do we need to do? How will we renew the marriage? We want to get back together. What is it she says — while my husband was angry with me? Yes. We don't accept your oaths that slip out of your mouths by mistake, He says. What does Allah Almighty say? Your oaths that slip out of your mouths by mistake, or out of anger, unconsciously, We don't accept, He says. Don't worry at all. You repent and seek forgiveness again like this. How will you repent and seek forgiveness?

Estağfirullahe'l-azîm, estağfirullahe'l-azîm, estağfirullahe'l-azîm, el-kerîme, er- rahîme, 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 es'elühü't-tevbete ve'l-mağfirete ve'l-hidâyete lenâ, innehû hüve et-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-nikâhe tecdîden bi kavli lâ ilâhe illallâh Muhammedün Resûlullâh. They repeat this three times. Allâhümme innî ürîdü en üceddide'l-îmâne ve'n-nikâhe tecdîden bi kavli lâ ilâhe illallâh Muhammedün Resûlullâh. Allâhümme innî ürîdü en üceddide'l-îmâne ve'n-nikâhe tecdîden bi kavli lâ ilâhe illallâh Muhammedün Resûlullâh. Es-salâtü ve's-selâmü aleyke yâ Resûlallâh, es-salâtü ve's-selâmü aleyke yâ Habîballâh Esselatü vesselamu aleyke ya Seyyiden evveline ve ya Erhemen Rahimin, you say.

Indeed, not only you — all Muslims should renew their marriage every Friday evening; that is needed. Lillahi Teala'l-Fatiha. Stay well, may you be entrusted to Allah. Yes.