Talk of 6 April 2024

Yes, let's adjust it a little again. Let's look at the questions, are there any questions? the questions, let's see, questions, there are some, I suppose, let's see, Ömer Sefa is saying, a guest, questions, there are, here a guest has been asking constantly, I don't know. Yes, (?) how is a reaction shown? The Prophet (peace be upon him), (?) (peace be upon him), amennâ ve bimâne tâtebbette be'edil. (?). A person becomes Muslim, entrusts his nafs; until he rules over his nafs, how does he progress?

He goes further: I am content with my nafs, content. We explained these things of Safiyya, guest; peace be upon you. That's how we explained it. Hodja, right now I'm watching a (?) iftar program, he says.

The guest hodjas talk as if the spirit and Gabriel (peace be upon him) were the same. I'm watching it with a heavy heart. If possible, could you once more, on the live broadcast, explain to these people the truth of the matter? We respectfully kiss your blessed hands. Let us pray to our Lord that our Night of Power be a means of good, he says.

Our hodjas, for seventy, eighty years now, first, on what some hodjas who were enemies of religion taught in theology — on those words they are going along.

Was it (?)? Was it (?)? What was it? They taught as professors in theology. In this way they twisted the verses.

Our hodjas have only one fault.

They don't use their minds.

Allah Almighty also says in His verse: do you never use your minds? Do you never reflect?

Hodja, what does this have to do with what I asked? Ask, it does have to do with it. I'll explain. I'll explain.

These are people of faith, these hodjas. People of faith. But they have been trained so that only they know the religion.

Others depend on them. And they have trained them so, saying: hodja efendi, when you speak to people, don't forget, see them before you as gravestones; grave- stones. Hodjas trained like this, if to them you tell the truth and what is right, don't use their minds, and insult you too and go off; that's the state of the hodjas right now. Whereas, if they had used their minds — those who are enemies of religion, who want to bring superstitions into the religion of Islam, those who on the Qur'an worked on the verses for centuries and, in a way ascribing attributes to Allah Almighty, interpreted the verses — these are specially trained ones.

If our hodjas used their minds: this verse contradicts the other verse, Allah Almighty does not let His verses belie each other, they'd say; but he doesn't use his mind, and on top of that he doesn't pursue it either. He says it was like that, this was like this, and falls into distress too. And then, to get out of the distress, he moves on. He doesn't pursue it. He doesn't want to learn either. If you explain the truth, with what he knows, with superstition, he tries to spread falsehood over the truth. Now, does the hodja never use his mind? All angels are created from light. From light. There are four great angels.

These are the greatest of the angels. Who are they? Gabriel, Azrael, Michael, Israfil. Four great angels. Yet what does Allah Almighty say here in the verse? My Beloved, they ask you about the spirits. Say: it is a command of my Lord.

So look, here the angel is separate, the spirit is separate. Those who cannot tell these apart make the spirit Gabriel. If one makes the spirit Gabriel, Gabriel becomes a god. When Gabriel goes as far as Sidrat al-Muntaha and stops, saying: if I go one ant's length further I'll burn — denying this word, this verse, they make Gabriel Allah on the highest horizon, make him Allah, make him a god, and have the Prophet speak with him. Well, let's say (?), you took him up to there. From below, in this conversation of Allah Almighty with the Prophet, at Sidrat al-Muntaha, Gabriel (peace be upon him), on hearing these conversations — in the tahiyyat it is constantly recited. There: Eşhedü en lâ ilâhe illallâh ve eşhedü enne Muhammeden abdühü ve resulü — I bear witness, it says, that there is no god but Allah and that Muhammad is His servant, it says.

This comes in the meaning of the tahiyyat.

Or it comes in the event of the Mi'raj.

You don't use your mind at all now.

You make Gabriel a god. (?) You make him Allah. When Gabriel comes to Sidrat al-Muntaha and goes one more ant's length, if you make Gabriel Allah, (?) — what covered the Sidra was covering it. How could Gabriel cover the Sidra? (?) revealed to Allah's servants, it says. That is, he came down as close as two bow-lengths, it says. He came down. Allah revealed (?). Gabriel, who goes an ant's length and cannot go, who, when he would go there, would burn, Gabriel (peace be upon him) — (?) doesn't use his mind. One has Gabriel encompass Sidrat al-Muntaha. Has him go outside time and space. May Allah protect us. Outside time and space is Allah Almighty alone.

He reveals to His servant. Well then, Gabriel — revelation, what is it? It is Allah Almighty, who is outside time and space, revealing the verses to the Prophet's heart, making them known; well, Gabriel constantly came to the Prophet, from the Qur'an that Allah Almighty sent down to Sidrat al-Muntaha, the destiny it held, the destiny Allah Almighty decreed, he took it from there and recited it to the Prophet; this you don't consider either? No — so many verses, along with these verses, you don't consider at all, and here you present Gabriel as a god; my dear, those are superstitions, don't look at them.

yes, how else should we explain it? The verses (?) to one who understands, a mosquito is music; to one who doesn't, drum and pipe are too little, everyone will live his own destiny; those who know the truth and (?) falsehood, if they return to the truth, will save their skins. Those who know the truth and turn their backs on the truth — every soul suffers the punishment for what it did.

Yes. In Surah Ar-Rum there is also a verse that is interpreted wrongly.

We left off at verse 60 of Surah Ar-Rum.

Surah Ar-Rum, 60. My Messenger, now be patient. Allah Almighty, the Prophet (peace be upon him): know that Allah's promise is true. Right. Whatever Allah has done, that is true.

Let not those who do not firmly believe in this lead you into slackness, it says. Now, we marked this in red. Before explaining, I first want to clarify this. In the green one we say exactly this. My Messenger, now be patient.

Know that Allah's promise is the truth. He sees that (?), it says. Let those who have no faith at all not take you lightly. Isn't that what it says here? Now one can't grasp the difference between these two. Look, what does it say in one?

Those who do not firmly believe in this — and what do we say? Those who have no faith at all — the two are more or less the same. Let them not lead you into slackness. And what do we say here? Let them not take you lightly. Here there is a tremendous difference. Allah Almighty raised the Prophet (peace be upon him) Himself, and with the verse "he does not speak idly", when it says "let them not lead you into slackness", one wonders whether he had a side that would follow them — doubt comes to a person; whether he gave in to slackness and, as Qur'an, there are words of his too — it throws a person into doubts.

But what do we say here? Let those who have no faith at all not take you lightly. Those who have no faith. Here there is a threat to those who have no faith, a threat.

Now, we have said that the wrongly interpreted part of this verse is this: Let not those who do not firmly believe in this lead you into slackness. The correct one: Let those who have no faith at all not take you lightly.

Now this "let them not you" — that is, those who do not firmly believe in this are different, because among those who do not firmly believe there are some who will turn to Islam.

This is doubt as well. Let them not lead you into slackness, it says. And here, those with no faith at all, that is, who have rebelled against Allah Almighty Himself, that is, people of Hell — let them not take you lightly. Here, in the word too, there are meanings.

If we pay attention to the verse, in the wrongly interpreted part: let them not lead you into slackness. This verse belies that verse: the verse "he does not speak idly". Ve mâ erselnâke illâ rahmeten li'l-âlemîn — his coming as a mercy to the worlds, good character — being sent to perfect it; in return for this, Allah Almighty, to the Beloved of the Majestic, the Seal of the Prophets, Muhammad (peace be upon him), speaking in this way, (?) against His verses.

Our Lord says this for the deniers, certainly — Those who have no faith at all, let them not take you lightly, He says. Here there is a threat to those without faith. And a warning to those with faith. A warning. If people could understand Allah's words, here — there is a question, a question came, let's see what it says; sir, a guest asks: now, when Amr ibn al-As was about to take the pledge from the Prophet (peace be upon him), he pulled back his hand several times, and when he finally took the pledge, as they went outside, Bilal al-Habashi asked: why did you pull back your hand several times? And Amr ibn al-As said: I was going to ask for my sins to be forgiven until I die.

He said this to Bilal the Abyssinian. But there it just didn't come to his mind. When he had pulled back his hand several times, he finally felt ashamed and gave his hand. But outside, look, he remembers. What does this point to? That one's sins won't be forgiven until death, that every person's sins are recorded by the deeds he has done, but that when he sins and then of his Lord asks repentance and forgiveness, his sins are forgiven — that law Allah Almighty does not let be broken. He makes him forget it there, makes him forget, and so he does not say this to the Prophet and get such an answer from him.

He is ashamed, (?) pulls back his hand, (?) pulls back his hand; at last, when ashamed, he gives his hand, takes the pledge. Amr ibn al-As. This Amr ibn al-As is someone who entered Islam later. Together with Khalid ibn al-Walid. Khalid ibn al-Walid entered Islam earlier. Amr ibn al-As is also someone who (?) Mecca, who took the people who went to Yemen back from Yemen to Mecca, wanting to torment them — that kind of person. Yemen — he is friends with its king. Who can get them from there, who? The idolaters say: Amr ibn al-As will get them from there. He's friends with the king, they say. They come to the king.

He explains the situation to the king. These, he says, are fugitives who fled from our land, he says.

The king of Yemen, the Negus, sir, summons them kindly.

These people do not bow before the king of Yemen. In this situation the king of Yemen says: you have fled from there, he says, you've run away, he says. We, they say, did not run away, they say. These people, they say, were committing oppression, they say. Sir, they describe the oppression.

And Amr ibn al-As says: sir, these people are lying, he says. When the king was about to hand them over to Amr ibn al-As, Hamza, one — he had one more uncle. Who was that? Hamza, I suppose. Hamza was martyred at Tabuk. There was one more. It doesn't come to my mind now.

He says: the Prophet, he says, us — the king of Yemen, he said, is just. If you take refuge in his justice you will find life there, he said, and sent us here, he says. Then what does your prophet teach, he says.

That children not be buried alive; he teaches human rights. Well, he says, what does he teach about Mary, he says. When he relates the verse as it is, Amr ibn al-As — he says: if in one hand you gave me the sun and in the other the moon, he says, I would not hand these people over to you, he says.

And after that, when Amr ibn al-As came to Mecca the Honoured, he says: these people are spreading, he says. Our most beloved ones, he says, are slipping from our hands, he says. So, in order not to change the law He has laid down, and so as not to leave His Beloved in a difficult position, Allah Almighty made him forget it. Here: I was going to ask for my sins to be forgiven until I die. It didn't come to my mind, he says, as far as I know. If such a thing had come to his mind, could such a thing have happened when he took the pledge? What kind of thing is taking the pledge? Can you explain? he says.

If it had come to his mind, the whole order would have been disrupted anyway. The order. Now let me explain to you also like this that the order would be disrupted. The Meccan polytheists, to Habib the commander — he is a polytheist too, like them. They send word to the commander. Such a fake prophet has appeared. (?) What does he say about our religion? Sir, that is, what does he say about our gods?

We want your help, they say. And he comes with his army to the hill of Mecca. He pitches his tent.

They inform the Prophet. Ali, Abu Bakr; Umar isn't there at that time. Abu Bakr comes to, um, to Habib. Habib also had a daughter who was (?). (?) He had brought her there. He says: such and such a prophet has been invented, he says.

Their prophet, he says, the prophet, bring him here, he says. The prophet. Ali is there too. He's involved. Ali stands up. Don't use violence, he says. That is, don't break courtesy while bringing him. The Prophet comes. You, he says, are supposedly a prophet, he says. Yes, he says. I am Allah's messenger, His servant, a prophet, he says. There is no god but Allah, he says. All right, he says. If you are a god, a prophet, he says, you will split that moon in two, he says. You will show this, he says. That's one. I have a daughter who is (?). You're a prophet. You'll heal her too, he says. That's two. The third, he says: you will stop time, he says.

All right, he says. All right. Abu Bakr says to the Prophet: O Messenger of Allah, these are fine, he says, but how will you stop time, he says. These two, he says, by Allah's command, he says — after our Lord manifests them, he says, he will forget that anyway, he says.

He'll forget about stopping time anyway, he says. Then, at midnight, in pitch darkness, pitch darkness, and you can't see your hand before your eyes. Fear falls into hearts. Habib cries out. I, he says, have believed, he says. Lift this darkness from over us, he says. I believed that you are a prophet, but (?), he says. Allah Almighty commands our Prophet. Make yourself known to the moon, He says. The Prophet says to it: Muhammad (?). When he says (?), it splits in two. One to the right, one to the left. The Byzantine Emperor sees this. A prophet has appeared, he says. A prophet. Then it is joined again.

After that his daughter sends word. Father, she says. I, she says, have been healed, she says. He comes and sees that his daughter is healthy now. She has become a beautiful girl. Sir, he embraces her. He too becomes Muslim there. (?) he was becoming Muslim for himself. So in events like these, when people would go outside the cycle, that is, outside the established law, Allah Almighty makes them forget.

Now it's understood, I suppose. What kind of thing is taking the pledge, he says. He asks that.

Now some say — some sheikhs say — whoever has no sheikh, his sheikh is Satan. Now Muslims also say: I have no sheikh. Is my sheikh Satan? they say. That is, (?) what does Satan do to me? they say.

Those who say this have spoken the truth. Whoever has no sheikh, his sheikh is Satan. Does Satan roam in your bloodstream? He does. Does he give you (?)? He does. Does Allah Almighty say: Satan is your enemy? He does. In that case, do you fall for the (?) Satan gives you? You fall for it. Do you submit to the violence he gives you? You submit. Do you go and kill a man unjustly? You kill. Who has become your sheikh? Who is your sheikh? But you come, your trouble to Allah Almighty (?) — when you reach a dead end, consult Allah and His Messenger, He says. Where will we find Allah? In His verses. Where will we find the Prophet?

In his hadiths. If we can't find it, in whom will we find it? In (?). We come and consult. He guides us within the verses, within the hadiths. He brings us to salvation. So whoever has no sheikh, his sheikh is Satan. But the human nafs, to the people who will explain Allah's verses to you, does not come near. It likes very much the (?) that Satan gives. Because in that person there is fame, renown, pride, arrogance, ego, grandeur and worldly desire. Unless these are broken, he seethes busily with these traits. So, to break these traits, to become a servant to his Lord, to draw near to Him, a person seeks a spiritual guide over him. Someone to show him the way in what he does, he seeks.

Once he finds him, he submits to him. And he opens his way with Allah's verses. Shows him the way. And doesn't this person have a mind?

Don't we have minds? he says. Allah Almighty says: to bring people out of darkness into light We sent prophets and books. Didn't we have minds, so that we would see the light? What is light? Not the light in which the sun brings you day, sir, and you see around you. It is knowing well His laws on earth, being (?) from carnal feelings, (?) people, justice — Allah's justice — knowing it. The unbeliever also has justice. But it doesn't resemble Islam's justice. Those are laws they made by their own minds. So today they have neither a concept of family nor any proper law. Those who envied our concept of family studied how you raise these children, they were studying.

(?) And to make us like themselves they are trying to remove our religion, and more than half of it they have already removed. In one who says "I am a Muslim" there is no prayer, no fasting, no zakat, no hajj. Leave those aside — (?). Leave them. Nor is there justice. One who relies on his own mind for everything is like a legless man wearing a prosthetic leg. He tries to change today a thing he did yesterday, it says. Our people have lost all bounds. Everyone lives his religion according to his own mind. İnne'd-dîne inda'llâhi'l-İslâm. Religion — Islam is one single religion. And it is, with Allah's laws, eternally giving people life — a justice.

Yes.

You've understood taking the pledge now, I suppose. Yes. We continue our lesson. Surah Ar-Rum,

we had left off at verse 60, it says. And here it says Surah Ar-Rum 12. How does this happen? It comes later. Wait, let's see. Is there a mistake here?

This must be Surah As-Sajda, I suppose. Wait, no — it seems we opened the wrong place there. Let's look there. Let's look at the verse.

Indeed, We gave Luqman wisdom, saying: be grateful to Allah. Whoever is grateful is grateful only for himself. This must be Surah Luqman. We'll correct it later. Let's read the verse. We'll correct it at the top. Look, let's see, 12, the verse. Surah Luqman, right? Yes, let's correct that here. Though I'm not working on this one. We're about to finish the other one. The other book. These may be (?) too. But let's write it anyway. Sir.

Here, Luqman Surah, we said. Indeed, We gave Luqman wisdom, saying: be grateful to Allah. Whoever is grateful is grateful only for himself. Here you (?) to tell me which part. (?), let him know that Allah needs nothing. He is worthy of all praise.

Where is the mistake? I'm reading it once more, look. I'm reading the wrong one. Indeed, We gave Luqman — you, seeing the right one there, are you going to tell me something? Don't do that.

Indeed, We gave Luqman wisdom, saying: be grateful to Allah. This is the wrong part. The rest is correct. Luqman is a servant You created, Allah created; Ahmet, Mehmet too is a servant You created; why did You favour him? Had You given me such wisdom too, perhaps I, more than him, would have told of You in the world — one might say; but no one will be able to blame Allah. When everyone made a covenant with Allah Almighty, Allah Almighty knew people's ranks toward His Being. Those ranks — just as I there have first grade, third grade, sixth grade, seven- teenth grade; and when one reaches a grade and the step no longer rises, there is step advancement too. So Allah Almighty too, among those of that rank who are closest to Him, when with His justice He assigns someone a duty, puts him at their head.

Yes. Now what does it say here: Indeed, We gave Luqman wisdom, saying: be grateful to Allah. Whereas: Indeed, because he was grateful to Allah, We gave Luqman wisdom. Look how beautiful. In that character, in that love and affection, we are very grateful to Allah Almighty. Hodja, we are grateful too, but there is no reward for our gratitude. If we say that, we fall into sin.

Every gratitude (?) has a rank. For instance, you ate food: thanks be to Allah, elhamdülillah, praise be to Allah. This is a gratitude too. But reflecting that, since He created man, He has laid before man all the blessings on earth, in the air, at sea, on land, created man honoured, brought man into being from nothing, gave man from His spirit in order to (?) to His Being, and feeling that it is impossible to bear the gratitude for these, and from the heart surrendering to Him. This is a gratitude too. Now, can you live that? And knowing that the spirit cannot live (?), can you surrender that to Him too?

That is, these are the ranks of gratitude.

These go rank by rank. If Allah gives a person a duty, that duty — in the world He kneads him like dough within his characters, though. He passes him through every state, but that person never rebels against his Lord. He always struggles, wrestles with it. He tries to correct himself. This is what exalts that person. Then at the end Allah Almighty says: I pressed you so hard so that you might gain experience from this and be a remedy for those who come to you.

Well, you took Satan as your guide; will he be a remedy for you?

Well, would Allah commit injustice and put someone who hasn't lived through these over people? And if He did, what then? He'd oppress people, man.

Now bring a person who doesn't know the laws, as a judge, as a judge, when people commit crimes, direct them to him, to the judge direct them. But he knows nothing of judgeship or of the laws. That man, by his own mind, gives guilt to the innocent, gives punishment.

You will not compare Allah with people's minds. You will compare Allah like this. He is free of all deficient attributes. Free of imperfect attributes. Above my mind, my mind, the mind above one's mind, above the minds of the prophets He sent to the world, having a mind, programming all these worlds, in whose course (?) no injustice appears — programming such a being in its own way and running it. People don't give this its due. Providing the sustenance of so many worlds at every moment. When the Prophet was ascending in the Mi'raj: stop, O Muhammad, your Lord is performing salat. He hears a voice. My Lord, he says, has no need to pray; what can this be, he says. When he ascended in the Mi'raj: My Beloved, He says, what you heard you didn't tell. You know my heart better than I do, my Lord, he says. My, He says, every moment being on duty, He says; My creations, He says, every moment providing for them, every moment being with them, He says, is a (?) state, He says; that too is a duty. My duty — what is it? To fulfil the command over me in order to be a servant of Allah.

What is it? Praying. There are conditions of age. You'll pray. You'll fast. You'll give zakat. You'll go on hajj. You'll say the testimony of faith.

And Allah Almighty's duty — neither (?) seizes Him, it says, look, nor sleep seizes Him. He is on duty at every moment.

Yes. Against such a Creator of ours, against such an Allah, man rises up and goes outside what He says. He takes Satan as his guide. Within carnal feelings, like a horse roaring and running loose, like a rearing horse, if he roams the world and turns his back on Allah, he has chosen one of two paths. Which is one of those two paths? The path of Hell.

Yes.

We say the wrongly interpreted part in this verse is this. Indeed, We gave Luqman wisdom, saying Allah — be grateful to Allah. This is the wrongly interpreted one. The correct one: Indeed, because he was grateful to Allah, We gave Luqman wisdom. If we pay attention to the wrongly interpreted parts in all the verses, not from people's feelings toward our Lord or their obedience, but our Lord, by His own will, choosing this or that, (?) them, or makes them people of Hell. That's right. We'll put whom We will into Paradise and whom We will into Hell, it says. Good heavens. Then why did You make a covenant with me?

In verse 172 of Surah Al-A'raf, what does it say there? Ve iz ehaze — He made a covenant, it says. Rabbüke min benî Âdeme. He made a covenant from Adam. Zuhuru, the offspring (?) that will emerge. That is, He made a covenant with those who would emerge from Adam's offspring. Ve eşhedehüm — He took them as witnesses. Alâ enfüsihim — against their own selves. Elestü birabbiküm? I am your Lord, He said, you know. Well, why do You make a covenant there, if You are going to put whom You will into Paradise and whom You will into Hell? Why did He say verse 134 of Surah Ta-Ha?

There. Had We destroyed them with a punishment. That is, when We made the covenant with you, We knew what you are, He says. We know what you are. Had We destroyed you at once with punishment, He says. Had We destroyed you with a punishment, you would have said this, He says: had You sent us prophets and books, we would not have fallen into this disgrace below. Well now — Allah's attribute of being Allah: so that no one questions Him. No one will be able to question Allah. Not because He would use force. Not because He would speak (?), sir. Whatever that person would ask, he will have had it (?) in the world, and be cut off from questions. This is the proof that Allah is Allah.

That is why He created these worlds. Now, come on then — (?) a world. A world in which His Being is not seen.

Now here there is a point they truly fail to grasp. He was explaining up to here. Man says, about Allah, he says: if man sees Him before him, he says, wouldn't he obey? Hah. This is where the secret lies. When Allah Almighty said Elestü birabbiküm, when He said I am your Lord, those people He created in the world of lahut — before them, exactly a human. Exactly a human. Because He gave a part of His spirit. Exactly a human. The Prophet too beside Him; when He said I am your Lord, the billions of people who suddenly came to life, came alive — the one standing before them like a human they did not believe.

Some believed, some didn't. Those who didn't believe waited for the Lord in their imagination. Allah Almighty says a verse about that too. What does He say? If We had willed, He says, We would have (?) you prostrate with angels from the sky. There you go. He left us free in our own (?). In Surah Al-Waqi'a, in the seventh verse, what does it say? Ve kuntüm ezvâcen selâseh — all the pairs, coming from one another, became three classes, it says there. Three classes. Fe ashâbü'l-meymeneti mâ ashâbü'l-meymeneh. O people of the right, good tidings to you. Those who obey Allah. Because Allah Almighty also says in His verse: do you never use your minds?

Well, how is one to use his mind? There, man suddenly comes into being. And the one before him says: I created you. Well now, you see that (?) say: this one created man.

Well, what if not He but someone else had created us? We were created, that is, we know this now. What would He do? He would destroy him. And He would destroy those who follow him. My Lord gives to you. He would come forth. All right. We would believe in him. And no such one comes forth. He gives you time too. Right away (?) believe in me — He doesn't force you. But there, people divide into three classes. He says: ashâbü'l-meymeneti mâ ashâbü'l-meymeneh. O people of the right, good tidings to you. In the other: ve ashâbü'l-meş'emeti — O people of the left, woe to you. The third is the group of the sâbikûn: saints, prophets, martyrs, (?) group.

After separating here, one by one, according to people's desires and wishes, showing them the times, according to those people's desires and wishes, Allah Almighty, who knows the secrets of their hearts, writes their script, and man comes into the world, and with the script he had written there, he proves here what kind of person he is. So in the verse: without proving what kind of person you are, (?) did you think? Yes.

We continue. After opening the verse this far, speaking of Allah's justice, (?) anyway. Our Lord, by His own doings, choosing this or that, (?) them or makes them people of Hell. That is where they veil the essence of the wrongly interpreted verses. And making the verses contradict one another, they both fall into dead ends themselves, and whatever people do, our Lord, without taking into account what people do, as He wishes treats people — having Him treat people as He wishes — they ascribe attributes to our Lord. Now, interpreting Allah Almighty's verse, before him, his own — a person takes the verse as Him speaking like a human in that way.

He gives an answer to what He says. And in this case the person, himself, above Allah has raised himself, without realizing it. Because he slanders Allah. Slander. What is it? Allah Almighty says this in the verse. Whoever slanders Allah though Allah did not say it, so it is. Whoever slanders though Allah did not say it, let him prepare his place in the punishment, He says. Where is the place of punishment? Hell. Yes, Hell. Hell. Aren't you afraid? You interpret the verse ascribing attributes to Allah.

In the verse you interpreted this way, your these people (?), these people, turning their backs on the verses, the whole (?), drawing them away and away from Islam, attaching them to carnal feelings, making Satan their leader, you killed people stark naked. This that I say, on which verse is it based? Allah Almighty in His verse says: let not Satan strip you, as he stripped your father Adam in Paradise, stark naked, it says. There you go, verses keep appearing.

Whereas our Lord has tied the matter to the 172nd verse of Surah Al-A'raf. Sending people to the world is so that, what kind of people they are, to themselves and those around them, made witness, they are called to account for what they did. Therefore, since we came to this world to prove what kind of person we are, our Lord would not say: Indeed, We gave Luqman, sir, wisdom, saying "be grateful" — He would not say that. If every person will be called to account for what he did, correctly: Indeed, because to Allah he was grateful, We gave Luqman wisdom. So: in return for what a person has done himself, our Lord rewarding people.

Yes. If I went and killed a man, if I went and deceived someone, ate his money, swindled someone, the law would catch me, right? And Allah would catch me too. If I served a person, solved his difficulty, fed him when he was hungry, cleared the debts of those facing enforcement, put him on his feet, what would people who know the truth say? What a fine person he is. And Allah Almighty says: what a fine person he is. Look, we will be called to account for what we ourselves did.

Yes.

Let's also open verse 21 of Surah As-Sajda, then let's end our lesson. We're fasting, you know, and talking a bit goes to the head. We've grown old now. Yes. We used to talk for weeks. For weeks.

Night and day, if I silenced my tongue, my body would speak.

But back then I was young. We used to talk. Now we've grown old.

Verse 21 of Surah As-Sajda: before the greatest punishment We will surely make them taste the nearest punishment. Perhaps they will return to faith. Look now. Does this befit Allah? Didn't He make a covenant with people in Surah Al-A'raf? Didn't He give them their desires and wishes? Weren't scripts written there — despite Allah Almighty knowing the secrets of their hearts, does this word "perhaps" befit Him there?

Is that so? Is that so? What does it say? What you need and is in the remotest corner of your heart, We know, it says. What you need and do not know, in the remotest corner of your heart, We know, it says. That's right. I can't know what I'll do a moment later. I can't know what will befall me tomorrow. I, sir, can't know what I'll ask of Allah. But my Lord knows all of it. He knows all who will come, from our father Adam until the Day of Judgement. Well, is there a verse about this? There is. If I don't show you a verse — as the Prophet said to Satan: if you hadn't shown me a verse, I wouldn't have believed you — if I don't show you a verse, then don't believe me.

There isn't a single living being to come until the Judgement whose deeds We don't know, it says. There you go. Yes. So this world is programmed until the Judgement; no one can step outside this program. Everyone, the script of the covenant he gave to Allah Almighty, as an actor — in the world he plays that script as an actor. With this script he has played, he will have brought out his destiny. He will have proved what kind of person he is.

The wrongly interpreted part of this verse is this, it says. Perhaps they will return to faith. The correct one: so that those among them who will come to faith return. Now first let's read the verse. Before the greatest punishment We will surely make them taste the nearest punishment. This is correct. Where is the greatest punishment? In Hell. Unbelievers. Enemies of religion. Those who turn their backs on Allah. These — We will make them taste the nearest punishment, it says. What is the nearest punishment? While living in the world, they are always in a frantic state. Non-Muslims, unbelievers have no peace.

Each of them lives in a frantic state. To find peace, to remove the unrest in their hearts, they give themselves to drink, to gambling, to fornication. Satan makes all the traits Allah does not want look good to them, sir, and the more they try to satisfy themselves with those traits, the deeper they sink. The deeper they sink. Here's a verse for you. A verse, Allah's verse. Their hearts are restless and scattered, it says. I'm not saying anything from my own mind; I'm telling you the verses. yes, it means that before the greatest punishment He will make them taste the nearest punishment, but "perhaps those who believe", it says, "will believe, will return to faith." This word "perhaps" does not befit Allah.

As I said earlier, Allah knows the secrets of our hearts. Allah knows whatever will come until the Judgement, whichever living being will come, what it will do. In that case you will use the word "so that". The word lealle occurs there, that word occurs. That is, among the unbelievers, a Muslim spirit given to an unbeliever — that is, given to unbelieving parents — a Muslim spirit, as an unbeliever, living unbelief in that land: that these will turn to Islam Allah Almighty knows. So that, He says, (?). He marks them. These are the exception. What do we say? So that those among them who will come to faith return.

They return from there. It's not that all of them, after the nearest punishment, go to the most severe punishment. Those will return. Well, if these are guilty, won't they enter Hell? Muslims will enter. Well, there is fire there. Won't they burn in the fire? They won't. They won't be subjected to the unbelievers' punishment. Well, are there verses, Hodja? That they won't burn in the fire? Look. Surah Al Imran, 131st verse — look it up, let's see what it says now. Do not go toward the fire prepared for the unbelievers. Look now what it says.

Surah Al Imran. Verse 1.

Beware of the fire prepared for the unbelievers. Beware of the fire that has been prepared for the unbelievers. Don't go toward it, it says. That is, don't step outside Islam. In Surah Al-Baqarah, in verse 27, it says. Look what it says. Let's see what it says. In verse 27.

In Surah Al-Baqarah.

He is the Creator who, all that is on earth, for you created — look. This is verse 24. 27, verse 29. He is the Creator who, all that is on earth, for you created. Look, as I said earlier, to us He gave all these blessings in the air, at sea, on land. And us — pay attention to the other creatures. An animal eats a few kinds of grass. Fish all eat one another. Birds too, they have a few tastes. In us He has placed various tastes on our tongue. He has equipped us with various tastes. So that His servants may eat. Now what does it say here?

Then He arranged the heavens in seven layers. He knows everything fully, He is All-Knowing. No, it doesn't say it here either. In 24? 24, 24, 24. He's right. The thing at the back, on the last page. Here. You cannot do this, it says. Surely you will not be able to. What is this? That is, you cannot bring even one of the verses I have brought. And even if men and jinn gathered, they could not (?), it says. So beware of the fire whose fuel is people and stones, it says. Of people and stones, it says. It has been prepared for the unbelievers, it says, look. Yes. It has been prepared for the unbelievers.

Now the Muslim too will enter Hell, but the fire will not touch him. In the section of the punished, in (?). We spent time there, (?).

The unbelievers will say to them: you were Muslims, why did you come here? And they will say: we were no different from you; what you did we perhaps did even more. This befits us, befits us, they will say. Allah Almighty hears these conversations. My servant, He says, perfect your faith and come out of there, He says, and takes them out; so in eternal Hell the eternal people of Hell will remain, not the people of Paradise. Even if the people of Paradise have entered Hell, having served their time, since they too go with the light of faith, in eternal Paradise they will remain. We end our lesson here. Stay well. Let's see, is there something here? Sir, his saying all right was not for stopping time, but — so I understood.

What does it say? Let's see, he listened to what we said.

Yes.

Sir, his saying all right was not for stopping time, but — so I understood. Sir, if he had said all right and not done it, the Prophet's (peace be upon him) word would have been (?), I thought; but only for the moon's splitting and his daughter's healing does he say all right, I understood. I understood correctly. Also, sir, I couldn't understand the phrase "a legless man wearing a prosthetic leg". The legless one (?) his leg, changes it, takes it off and puts it on — it has such a meaning, he says. If they didn't understand this, let's explain it. Now, if the Prophet had said, I will stop time — then, since time would not stop — since he would not say any word on his own, Allah Almighty, to his heart: My Beloved, accept both; I, to him, will make him forget it.

The Prophet says nothing of his own accord. What did we say earlier? He does not speak idly.

So whatever Allah Almighty gives to his heart, he says that. Accept, He says.

I will make him forget the third. Just as He made Amr ibn al-As forget.

Things that will not happen, where they would step outside the program, Allah Almighty makes people forget. Well, is there a verse for this too? There is. You set a trap and We set a trap, He says; Our trap is better, He says. So Allah Almighty's trap is not a trap that will harm the person. Look now, what does Habib say? Stop time too, he says; now this steps outside the program of the worlds. A trap: Allah Almighty, by making him forget it, puts himself inside the world. Yes, now let's come to the legless ones wearing prosthetic legs. Sir, what he did yesterday changes — he tries to change it today; this we call legless men with prosthetic legs, you see.

When we take off the leg, what does he do? He limps; the leg — when he puts it on, he walks straight. Now, what did we say at the start: one who relies on his own mind for everything, that is, stepping outside Allah's verses — since He created the mind deficient — by his own mind, not on the path Allah showed but on the path his own mind showed, if he decides, he comes to ruin. Then he turns back from there. The legless one (?) — isn't it so? If he says I won't put on the prosthetic leg, I'll walk — he limps. What does he do? He longs for the thing. He longs for the prosthetic leg. When he puts it on his leg, he walks straight.

So if he takes the prosthetic off his leg — Allah's verses — he falls into the state of a person who turns his back on them. In proportion to his own mind, like a whirlpool, as water circles around a well, he keeps turning around himself. Stay well, be entrusted to Allah. Lillahi Teala'l-Fatiha.

Amin.