Talk of 20 April 2024

Yes, there is a broadcast. Peace be upon you.

Good evening. We moved our lesson half an hour earlier. As you know, we need to fast six days in Shawwal. We've started fasting. We've started the six days of fasting. On Tuesday, if Allah grants it, we will complete the six days. Our lesson will again be between seven and eight.

If you have questions, you can write them on your board, our board.

We stopped at verse 8 of Surah Al-Ahzab; we are explaining to you the footnotes of the wrongly explained verses. So verse 8 of Surah Al-Ahzab is a wrongly explained verse. "Allah took this pledge to hold the truthful responsible for their truthfulness," it says. The truthful, truthful; look what it says: "Allah took this pledge to hold the truthful responsible for their truthfulness, and for the disbelievers He prepared a very painful punishment." Did you understand anything from this? To hold the truthful responsible for their truthfulness. I mean, you told me something; if he said it properly, people would understand.

Whereas: "so that those truthful ones", "so that", now there is a demonstrative here. "So that He may ask those truthful ones about their faithfulness." Look. May ask them about their faithfulness. It says, those truthful ones became clear to you. Now this is the counterpart of that verse in which they became clear. "So that He may ask them, those truthful ones, about their faithfulness." "And for the disbelievers We prepared a very painful punishment," it says. The wrongly explained part of this verse is this: "Allah took this pledge to hold the truthful responsible for their truthfulness." The right one: "so that He may ask those truthful ones about their faithfulness." Yes.

Why would Allah Almighty hold the truthful responsible for being truthful?

Yes. How beautiful. Because the truthful carry out our Lord's command, they will additionally be rewarded. "Well, Hodja, now you've misunderstood this part too." Look what it says. Understand it properly. Well then, let's look again at what it says. "Allah took this pledge to hold the truthful responsible for their truthfulness." Well, if I now said it to you like that, I'd tell you, there isn't a single living being to come until the Resurrection whose deeds Allah Almighty doesn't know. It says He took this pledge to hold the truthful responsible for their truthfulness. As if He doesn't know what they will do.

Whereas "so that those truthful ones", not them, not those responsible. "So that those truthful ones", took it to hold responsible for their truthfulness. Yes. "So that He may ask those truthful ones about their faithfulness", look. "So that He may ask those truthful ones about their faithfulness." What does it say? And what was that question? "By your giving them permission, the truthful became clear to you." There: "may ask you with faithfulness." Yes, "and for the disbelievers He prepared a very painful punishment."

When the verses are explained, Arabic sentences come out jumbled relative to Turkish. I mean, where with us the subject is in the middle, with them it's at the end. Sir. And those who explained the verses, since they lacked the knowledge of the Quran, following the Arabic wording, did not hold back from ascribing attributes to our Lord. By explaining the verses backwards, they made the verses contradict each other. In this respect, "Allah took this pledge to hold the truthful responsible for their truthfulness": its meaning makes no sense, and also the truthful are held responsible for their truthfulness.

This wording also contradicts Surah Al-A'raf, verse 72. The right one: "so that He may ask those truthful ones about their faithfulness." How beautiful. About their faithfulness. In obeying the Prophet (peace be upon him) they did not fall short. May He gratify them. May He grant them rewards. That is the meaning. We have explained the meaning of "so that" many times. In short, here too "so that" is a demonstrative. It's a demonstrative. Because our Lord knows who among a people will become Muslims, pointing to them, "so that" these will be rewarded by our Lord for their truthfulness. That's its meaning. Yes.

Yes.

Verse 23 of Surah Al-Ahzab was also explained wrongly. "Among the believers there are many men who keep the word they gave to Allah."

Among the believers, are there (?) from the word given to Allah? They don't know what believers are. The believer: in Surah Al-Fajr too, in verses 27 to 30, Allah Almighty says this:

They are pleased with their Lord, and their Lord is pleased with them.

The people to whom He says "enter among My servants, enter My Paradise", the believers, who have risen to the nafs al-mutma'inna, who have attained the manifestations. Now what does it say here? "Among the believers there are many men who keep the word they gave to Allah." So there are also (?) from their word. (?) Who gave a covenant to Allah Almighty and then went (?) that covenant? "Among them, some have fulfilled their word and given their lives on that path, have become martyrs, and some are awaiting martyrdom. They have not changed their word in any way." Now let's read the right one, let's see what we said.

"The believers are such men that they show faithfulness to Allah. Among them is one who has fulfilled his vow, I mean, he became a martyr in the word he gave to Allah.

And again among them is one who watches for martyrdom. They had no doubt with any (?)."

Look, they had no doubt whatsoever with any (?). "Among the believers there are many men who keep the word they gave to Allah." This too gets things mixed up. What did we say? This verse has been explained wrongly from the start. Because those who know nothing of Surah Al-A'raf explained such verses of the Quran contrary to verse 172 of Surah Al-A'raf, the verses contradicted each other, and the religion of Islam, amid dead ends and (?), with rulings each person gave by his own reason, has turned into superstitions. Into superstitions. In verse 172 of Surah Al-A'raf our Lord made a covenant with people and wrote each person's wishes and deeds for him as his destiny.

These destinies, if no one can ever change them again, the meaning is not like the wrongly explained verse; saying "among the believers there are many men who keep the word they gave to Allah", are there people who gave their word to our Lord and broke it? Whereas: "the believers are such men that they show faithfulness to Allah." And in its continuation the verse was again explained wrongly: "and they have not changed their word in any way." Which created being, having made a covenant with my Lord, will step outside his covenant, I mean his destiny, and change his word? The verse has gone beyond being a verse and beyond its wording; its counterpart, in its correct explanation: "And among them is one who watches for martyrdom.

They had no doubt with any change." I mean, the wording explained correctly against (?).

Yes.

Tuğba. (?) guest, well said. "Dear Hodja, may Allah be pleased with you." Ramazan Kuspınar wrote. What did we explain? Let's have a look.

(?)

Verse 24 of Surah Al-Ahzab. "Because Allah will reward those who show faithfulness for their faithfulness. He will punish the hypocrites if He wills, or, if they repent, He will accept their repentance. Surely Allah is Forgiving, Merciful." Now: "Because Allah will reward those who show faithfulness for their faithfulness." Up to here there's nothing wrong. It was explained correctly. "He will punish the hypocrites if He wills," it says. He will punish whoever continues in hypocrisy. Not "if He wills". Allah wills that all people return to His essence. What does "if He wills" mean? If I feel like it, I'll forgive you for my sake.

Otherwise I won't. If I feel like it, I'll pardon you. Otherwise I won't. Whereas Allah Almighty left people free in their own will. Within their own will, people are free to return to Allah or not. And Allah Almighty waits for people to return to His essence. He sent the Quran and the Prophet as a mercy to the worlds. Besides the Prophet, along with the Quran, the Prophet has indeed passed on to the Hereafter, but he is alive. In his place he left the scholars, the ulema, and the Holy Quran that will last until the Resurrection. In that case it's not that Allah, if He wills, will punish the hypocrites.

Allah will punish whoever continues in hypocrisy. And He will accept the repentance of whoever wishes. Surely Allah is Forgiving, Merciful. Now here, Allah Almighty as unaware of what people do, and if people do a bit of good, this is a good person, I'll forgive him. If a somewhat good person did something bad, what will He say? He'll say, so you were bad too. Go on, get out of here, I won't accept your repentance, He'll say.

A news alert is coming in this morning. A permanent ceasefire has been declared. In Gaza. Let's see. Morning notification.

What does it say?

The internet here is very weak; it won't open.

Yes. It won't open.

The wrongly explained part in this verse is this: "He will punish the hypocrites if He wills." The right one: "He will punish whoever continues in hypocrisy. And He will accept the repentance of whoever wishes." Our Lord, among the hypocrites, will punish the hypocrites if He wills. What does that mean? Do you understand anything? If He wills.

Hypocrite, I like you. You (?). And you others, off to the punishment. Is that so? That's the meaning it comes to. In the wrongly explained part: "He will punish if He wills." Our Lord, among the hypocrites, will punish the hypocrites if He wills; what does that mean? Explaining the meaning of the verse this way, doesn't it impair our Lord's justice? Moreover, wouldn't He be discriminating among His servants? Among those who continue in hypocrisy, He punishes some and pardons some; among those who continue in hypocrisy, punish some, pardon some. Our Lord, being the Judge of judges, let's see what we say here: "Is this a decision our Lord would make in this way?" we said here. I mean, He will pardon whom He wills and punish whom He wills among the hypocrites; would this fit Allah's justice, and would Allah, in this way, reward some and punish others?

This does not fit Allah's justice. They impair our Lord's justice too. The meaning of this verse's explanation is this: "He will punish whoever continues in hypocrisy, and He will accept the repentance of whoever wishes." Our Lord's door of repentance is open. Until the soul reaches the throat, our Lord accepts repentance. And for the hypocrites and those who continue in denial, who go to the Hereafter as non-Muslims, of course our Lord's justice will appear and they will be punished. We have a question here.

(?) guest: "Is Satan's moving through the blood vessels a figurative meaning?"

Süleyman, did you ask? Huh? No, Hodja. No, Hodja. Huh? I didn't understand. It's not brother Süleyman, Hodja. What does he say? He didn't ask. He didn't ask.

Because I explained this a little while ago.

"What does it say, Hodja? Is Satan's moving through the blood vessels a figurative meaning? I mean, does he only whisper temptation? Or can he do anything in our body? For example, at the very moments of worship, things happening in our body that break ablution, or while fasting, a man becoming aroused for no reason. I say this asking your pardon. May Allah be pleased with you."

None of what you said, none of it, I mean some of all of it, he himself, by whispering temptation, that's what moving through the blood vessels means. Sir, it means he whispers some temptations into your heart. Temptations. This thing froze. My sound froze. Yes. Now let's open this up for you one by one. Sir, is it a figurative meaning? It isn't a figurative meaning. Allah Almighty says, We created Satan from a smokeless fire. I mean, if Allah Almighty had said We created them within frequencies, then they wouldn't have understood what frequencies are. Now if I put a radio in your heart or inside your belly and worked its remote control from outside, would it play or not?

It would. And this moves through your blood vessels in that way. Because a ray, since it is a ray, goes around the world in 3-4 seconds. Just like a word spoken in America we hear here 3-4 seconds later. So this is not a figurative meaning, it's the real meaning. He whispers temptation into your heart. But he has no power over you. He speaks to your heart just like that. Go kill that one, or break your fast, or do this. He gives you the temptation. Your nafs, if it goes along with him, if you're carried away by his whims, does those acts and you incur sin. Now, "does he only whisper temptation?" Yes.

"Or can he do anything in our body?" You can't do anything. You can't do anything in your body.

Because Allah Almighty says with this verse that he does nothing in your body and only whispers temptation to you:

For My servant who knows Me, Satan's temptation is (?), He says. (?) In that case, apart from temptation, he can't give you anything. "For example, at the very moments of worship, things happening in our body that break ablution" doesn't happen. Those are some things, states of your own body. Because he is not outward, but spiritual. A ray is a ray. If he had given any such defect to your body in this way, or were going to, he would never let Muslims worship at all. He would (?) and break their ablutions. Yes. "Or while fasting, a man becoming aroused for no reason." That too is from your own nafs.

He can't do such a thing either. From the feelings of your own nafs. If he whispers temptation to you, and in that way, spiritually, I mean in your inner world, you recall imaginings, women, I mean past states, and you stir up your own nafs, that happens because of the temptation Satan gives you. Otherwise, if you don't follow it with your own nafs, that won't happen either. Yes.

If you have other questions, you can ask. We have come to verse 56 of Surah Al-Ahzab. "Allah and His angels send many blessings upon the Prophet." Allah, Allah. Look how nice. Allah sends blessings on the Prophet too. "O you who believe, send blessings on them, on him, too, and greet him with full submission," it says. Whereas here it isn't "Allah and His angels". "Allah's angels send many blessings upon the Prophet," it says. "O you who believe, you too, Allah's, send many blessings upon the Prophet," it says. Yes.

"Greet him with submission." The wrongly explained part in this verse is this: "Allah and His angels send many blessings upon the Prophet." The right one: "Allah's angels send many blessings upon the Prophet." Because the created worlds were created from the light of the Prophet (peace be upon him). For this reason, since our Lord's angels were also created from light, they send many blessings and greetings upon the Prophet (peace be upon him). So our Lord tells us: Allah's angels send many blessings upon the Prophet. "You too send blessings on him and greet him with full submission." By explaining the verse wrongly they make our Lord too send blessings and greetings upon the Prophet (peace be upon him).

They say it like this: "Allah and His angels send many blessings upon the Prophet." Allah, who created the worlds, needs nothing. Nor will He (?) on anyone. Our Lord has the attribute al-Hayy. He gives life to all the worlds and Himself is free of what He created. In that case, if our Lord sent blessings and greetings upon the Prophet (peace be upon him), a thousand and one questions would come to mind. Is there another god besides Allah, so that Allah Almighty would put a god who isn't Him in between and, mentioning him, send blessings and greetings upon the Prophet (peace be upon him)? All the worlds were created from the light of the Prophet (peace be upon him), and man from his spirit.

In this respect our Lord says: send many blessings and greetings upon the Prophet (peace be upon him), for indirectly I created you from his spirit. Send Allah's greetings abundantly, do not be ungrateful and turn your backs on him; recognise him as the greatest of creation; with blessings and greetings show him your devotion and your respect.

Verse 64 of Surah Al-Ahzab. "Surely Allah has driven the disbelievers from His mercy and a raging fire has been prepared for them," it says. When it's said this way, a raging fire has been prepared for all disbelievers. I mean, it comes out that if the disbelievers repent, their repentance won't be accepted. Whereas among the disbelievers there are those who become Muslims. Who lived in disbelief, disbelief... There are those who become Muslims. But here you might ask me a question like this: "Allah is speaking only of these disbelievers. He doesn't count those. They'll become Muslims anyway. If we think this way, doesn't the verse you call wrong turn out right?" he might ask. What does it say? "Surely Allah has driven the disbelievers from His mercy and prepared a raging fire for them." When it says that, here all the disbelievers, and (?) (?) "Has driven the disbelievers from His mercy." Well then those among them who will become Muslims are also driven from His mercy.

It amounts to saying He doesn't accept them. Whereas say it more meaningfully and completely like this: "Surely the disbelievers who continue in rebellion, who continue in rebellion and go on in that state, incur Allah's curse. A severe fire has been prepared for them." Well, just say it like that.

Now in a way that ascribes, that proves, in a way that proves Allah Almighty, let's say it. And let's also state the translation of the verse we read and stated openly. What does the wrong one say? "Surely Allah has driven the disbelievers from His mercy."

Well, if Allah had driven the disbelievers from His mercy, today the disbelievers wouldn't find bread to eat. Whereas what does He say? "My mercy has surpassed My wrath." Where? In the world. In the world My mercy has surpassed My wrath. He gives them of His mercy, so that they prove what kind of people they are. "And He has prepared a raging fire for them": this is right. But now there's also this: "Surely the disbelievers who continue in rebellion, who continue in that state, incur Allah's curse." That too doesn't mean, sir, that Allah drove them from His mercy. There is a curse here. Mercy is one thing, curse is another.

If He had driven them from His mercy, they would die of hunger today. Yes.

This verse has been explained wrongly from the start. It says this: "Surely Allah has driven the disbelievers from His mercy and a raging fire has been prepared for them." Our Lord drives no one away from His mercy. His mercy has surpassed His wrath. The right version of the verse is this: "Surely the disbelievers who continue in rebellion incur Allah's curse. A severe fire has been prepared for them." Those who go to the Hereafter as non-Muslims are deprived of our Lord's mercy. Because when our Lord withdraws His mercy from people destined for Hell forever, no person, including the prophets, will intercede for such people, and they will remain there forever as people of Hell.

Again, what does Allah Almighty say in a verse? "Do not go toward the fire prepared for the disbelievers." Yes. There's a question. A guest, Gül, asks: "Peace be upon you, Hodja. If man knew his worth in Allah's sight, he would say today the dominion is mine alone." But Allah, yes, what would He say?

"La mulka illa yawmali": today the dominion is Mine alone, He would say. Why? Because Allah gave man a spirit, a portion, from His essence. And so man, each person, toward himself, toward all the worlds, each person among people is a commander. A commander. I mean he makes his own decisions. I mean he is free. His freedom: the man He sent to the world He appoints as the world's deputy. I mean, what was it he used to say to me, man in the world? I can't remember at all now. Caliph. Caliph. Caliph on earth. He is the caliph on earth. Every single person is the caliph of the world. I mean, in this world he can do what he wants within Allah's command, and all the qualities in the world's creation, the beings in the world, He has placed at man's command.

In that case man is the caliph of the earth. I mean, Allah Almighty's representative on earth, its caretaker. So in this case, if this man had known the rank of his own being, he would say today the dominion is mine. Because Allah created him as the caliph of the earth. It's because He gave him that worth as a portion of His own spirit. Yes, let's see what else it says. "But in most verses Allah also warns those who claim dominion, saying the dominion is mine." Ah. Now look, I'm here, and if you say of what Allah created, the dominion is mine, the dominion, the dominion is Allah's. He sent you to this world as a caliph.

I mean He sent you as a caretaker in His place. He didn't give you this world. He gave it so that within your lifetime you possess all the qualities of the world and use them. Provided (?) waste. What? He sent you too to the world as a caretaker in His place, within His commands, as the caliph of His essence. What is a caliph? One who looks after things in someone's place. Well, don't we approach the world as we wish? Don't we repair the world as we wish? Don't we restore it? Don't we wreck it as we wish? Yes. But we are guests here. Allah Almighty gives the guest this (?). Every soul will taste its death; your return is to Me, He says.

Well, we're not here permanently. Every soul will taste its death. So, every soul will taste death. The inheritance of the heavens and the earth will remain Allah's, He says. Look how beautifully He says it. The world is Mine, the universe is Mine, says Allah Almighty. I sent you there as a guest. But I didn't send you so that you'd feel a stranger there. I sent you as its caliph to look after it in My place. Well, that's how much He values you.

"In most verses He warns those who claim dominion, saying the dominion is mine. What is meant here? I couldn't grasp it. When I listen to the video tafsirs, after about the seventh minute the talk stops. I can't listen. What should I do?" he says. Yes. I think I explained it, didn't I? We explained this part too. We are guests here. Even though today we say the dominion is mine, the dominion is mine. You have a car; what do you say? Mine. Your car is yours. Who made it? A factory made it and put it under you. Right? You didn't make it. Allah Almighty created this place too. He put the world under you.

He gave you your dominion. Take what you want. But know its owner, He says. Know its owner. Approach the dominion as you should.

For example, in a verse He says this: "Glittering gold coins, golden ears of grain," it says, "seemed attractive to you," it says. They explained that wrongly too. "Were shown to you as attractive," it says. Whereas the human nafs will know what it is, will know where it is.

I go hunting on earth, too. Right? There are those who go hunting. I don't go, but let's say it like that. There are those who go hunting. There are those who fish at sea. Does anyone interfere with them? No. But there are the state's laws. It gives you instructions: hunt this at this time, hunt that at that time. No one interferes with you.

Outside of that state, Allah Almighty has placed all your needs at your command. Does anyone tell you not to eat fish? No. Does anyone tell you not to eat pomegranates? No. Does anyone tell you not to eat apples, pears? No. He has placed them all at your command. They are all blessings Allah gave you. All of them, with the trees, plant them in your garden or go buy them at the greengrocer. You eat and drink them all. If you're not a caliph, what are you? Which of them did He restrict for us? Yes. We must thank Allah; all of it is a trust. (?) but as the caliph of this place, no one interferes with me; I plant my tree, I cut my tree, I eat its fruit, I produce; look how nice, no one interferes with me. So the dominion is mine, isn't it.

Your father buys you a flat. You go and live in the flat. He doesn't buy it for you. It's your father's flat. You go and live there. You eat and drink there as you like. You don't pay rent. Because he's your father.

Well, since you don't pay rent here and use it as your own home, is its title deed in your name? No, in your father's name. It's your father's property. Well, this is Allah's property too. And we came, settled here; we eat and drink, that's it.

Yes, guest Gül. Gül, guest. May Allah be pleased with you. Such questions also bring benefit to people.

We have come to verse 72 of Surah Al-Ahzab. "We offered the trust to the heavens, the earth and the mountains, but they shrank from bearing it. They feared its responsibility. Man took it on. Truly he is very unjust, very ignorant." This verse is wrong from the start, isn't it.

The mountains, sir, what does it say? "To the heavens and the earth, the mountains." Do they have life, come on? Allah gave it to them and they fled from it. Even a madman wouldn't say that. There are madmen, you know. Even he might think a bit.

"Well, Hodja, we know too that the mountains, I mean, have no life. I mean, Allah Almighty means this." What does He mean? They are so strong, and man isn't that strong. Well, they make it mean that man took this on.

Man: this universe was created for all of mankind, so that he proves what kind of person he is. So Allah Almighty addresses the sound reason of every person. Not the mountains. Not the stones either. So if He addresses reason, you'll speak according to reason. You'll explain the verse according to reason. What do we say? "If We had offered the trust to the heavens and the earth, the mountains," it says. Look. "If We had offered." Not "We offered". "If We had offered, they would have shrunk from bearing this trust." I mean, Allah is the Creator. If We had given them soul and life. Soul and life.

And it says this too: if We had offered it to them, they would have feared bearing it, they would have shrunk from it. Now what does it say after this? "Man took it on. Truly some of them are very unjust, very ignorant." Why did man take it on? When We created the universe, He says.

It was My will to create man as the mirror of My essence, giving him a portion of My spirit, He says. To create man. I was a hidden treasure. I wanted My treasure to be known. From My light I created Muhammad, and from his light the universe. From his light. Then I gave him of My spirit. Is the spirit stronger, or the light? Of course the spirit is stronger.

Your mountains, stones and forests are created from his light. Of course they would shrink from it. But I would not give them My word. I wouldn't. Why? Because My will, I wanted to create a human being as the mirror of My essence, He says. Giving him a portion of My spirit, I created man honoured above the worlds, according to the verse; in this case, He says, I deemed My word fitting for man.

If they can't grasp the meaning of this, can't grasp this verse, of course they'll explain the verses with such absurd, made-up words.

This verse has been explained wrongly from the start. "We offered the trust to the heavens, the earth and the mountains, but they shrank from bearing it." Where did He offer it? In which verse does He say We offered it to this? Is there such a verse? Huh? Ah, you'll say this verse; well, does Allah Almighty say it like that in this verse to you? You know, one man says this:

There is no station of intercession, he says. Because all intercession belongs to Allah, he says. Then he denies all rights of intercession; he denies the intercessions Allah Almighty gave. He misunderstands, because the verse says all intercession belongs wholly to Allah; to whomever He gives the right of intercession; there is no one besides Allah to give the right of intercession; it says there anyway "wholly belongs to Allah". Well, you now go and cancel the right of intercession Allah Almighty gave; with a single verse, not understanding the verse, in this way you deny all rights of intercession, the 5 or 6 rights of intercession in the whole Quran.

This is the same.

"They feared its responsibility," it says. It says. The Glorious Quran, Allah's word, was written as an address to people and sent. When people explain the meaning of the verse according to their own reason, extending it, such absurd superstitions arise. The right version of the verse, fitting reason and logic, was sent as our Lord's address to people. "If We had offered the trust to the heavens and the earth, they would have shrunk from bearing this trust." Our Lord means this. If I had offered the Quran to these creations of Mine, as strong and firm as the earth and the mountains, He says. Not: I offered it and they shrank, they feared.

They would have shrunk from bearing the trust, they would have feared its responsibility. Allah Almighty makes known how strong and firm people are in the worlds through their will. Through their will. "Man took it on. Truly some of them are very unjust, very ignorant." Our Lord did not create all people ignorant and unjust. Many people are unjust and ignorant. Our Lord's prophets, the saints, the martyrs and witnesses, the scholars, helpless and ignorant you cannot call them. The right version of the verse, its explanation, is this: "Man took it on. Truly some of them are very unjust, very ignorant." I mean, you can't ascribe attributes to Allah Almighty.

Yes.

Verse 73 of Surah Al-Ahzab too is among the wrongly explained verses: "By giving this trust to man, Allah will punish the hypocrite men and hypocrite women, the polytheist men and polytheist women, and will accept the repentance of the believing men and believing women. Allah is Forgiving, Merciful." Now I read the right one: "Allah Almighty's giving this trust to people is so that people prove what kind of people they are. So the men who continue in hypocrisy and hypocrite women, the men who continue in polytheism and polytheist women, He will (?). And the believing men and believing women who repent He will forgive.

Allah is Forgiving, Merciful." Now you come and fill Hell with all of them, those hypocrites. These verses have been explained wrongly from the start. Our Lord's pardon and forgiveness are abundant. Our Lord's will in sending the Holy Quran: our Lord, who sends people to the world, sent them so that people would make themselves witnesses of what kind of people they are, that is why He sent them. So when people come to an unknown world, our Lord, so that people in darkness may see the way ahead, sent the Holy Quran. In this world people will prove to themselves through their actual deeds what kind of people they are. So the hypocrite men who don't heed our Lord's command, the hypocrite women, the polytheist men who associate partners with our Lord and worship idols, and the polytheist women, those who pass on to the Hereafter in this state without repenting, He will punish.

And the believing men and believing women who repent will be forgiven. Allah is Forgiving, Merciful. Why? And to the believers too He says they'll be forgiven, Allah will forgive them. This is a believer, after all. Allah is pleased with him and the believer is pleased with Allah; when He says enter among My servants, enter My Paradise, here He will also forgive the believers when they repent and forgive them. How does this work? Which verse is this based on?

"We did not create people free of error. If they did not commit errors, We would destroy them and in their place create servants who err," He says. Even a believer makes mistakes. Even the prophets committed a zalla. A zalla is a slip. And they repented. Prophet Jonah too went into the belly of the fish. Yes. When explaining the verses, if you explain by one such verse, or half-baked, then they say, we wrote a Quran too. We wrote verses, they say.

"And the believing men and believing women who repent will be forgiven. Allah is Forgiving and Merciful." They too, knowingly or unknowingly, even a little, even an atom's worth, commit sins. But when they realise they have sinned, they repent.

The Prophet (peace be upon him) says: like Prophet Jonah's repentance, peace be upon him, repent.

Because through that repentance he found life. "Hodja, do you know that repentance?" I know it, my child, let me tell you. "La ilaha illa anta subhanaka inni kuntu minaz-zalimin." O Allah, besides whom there is no god. I have wronged my nafs, forgive me, you say. What a beautiful repentance. I have wronged my nafs, forgive me. Had he not repented, He says, I would have cast him into the remotest corner of the universe, until the Resurrection I would have kept him there, He says. Yes.

Because people are not exempt from error. And since our Lord accepts repentance abundantly, the believing men and believing, I mean, women, being much given to repentance, remain recipients of our Lord's pardon.

We explained this part nicely here. Look, I wrote believing men and "mu'minat". Mu'minat. After it comes "women". Since it is women anyway, I wrote women. I explained "mu'minat" there. Maybe someone will ask what mu'minat is. I mean, women. Yes. Surah Al-Ahzab is finished. We've come to Surah Saba. In Surah Saba, in verse six, the translation of the wrong verse we read. "Those who have been given knowledge know that what was sent down to you from your Lord, the Quran, is the truth they know." Who are they? This is right. Those who have been given knowledge. Those given knowledge by Allah. Know that the Quran is the truth.

How do they know? Because the one given knowledge, raised by his Lord, in the nafs ar-radiya, in the state of ilm al-yaqin, those raised with Allah Almighty's knowledge. He is raised directly with the verses of the Quran. That is why he knows those verses are Allah's word. Yes. And when our Lord raises a person, He uproots the contradictions from the person's heart. How does He remove them? Because He confirms with other verses what his reason cannot grasp. He raises His servant with His knowledge, verses together with verses. (?) Yes. Now what does it say here? "Those who have been given knowledge know that what was sent down to you from your Lord, the Quran, is the truth, they know." Right.

"They see that it surely leads to the path of Allah, the Mighty, the Praiseworthy." What does it say?

"They see that it surely leads to the path of Allah, the Mighty, the Praiseworthy." Allah Almighty sent the Quran to the worlds. Here, although the Quran addresses every idolater, polytheist, disbeliever, the religious, the religious, the irreligious, did it lead them all to Allah's path, did it?

Look. It says they see that it leads to Allah's path. It says they see that it surely leads to the path of Allah, the Mighty, the Praiseworthy. Yes. "Those who have been given knowledge know that what was sent down to you from your Lord, the Quran, is the truth, they know. They see that it shows the path of Allah, the Mighty, the Praiseworthy." Yes. Not that it leads. The Quran doesn't lead. It only shows the way. Why doesn't it lead? Because He left my will to me. All my (?) that I wanted by my own will, as my destiny, Allah wrote. Now the Quran won't overturn this destiny of mine and pull me to itself.

Allah only sends you His words. And you, according to the covenant you gave, may enter His right path if you wish, or if he wishes enter the crooked path.

The wrongly explained part in this verse, (?): "They see that it leads to Allah's path." The right one: "They see that it shows Allah's path." The Quran doesn't lead man to Allah's path. Had our Lord, who made a covenant with all people in the covenant of "Alastu bi-Rabbikum", led people, He would have led them to the right path. But leaving people free in the direction of their own wishes and desires, people, by their own will, yes, the paths they would enter they chose themselves. So our Lord sent the Quran to show people the truth. So whatever is in a person's covenant, by his own will he either enters the path the Quran shows, or, if he gave his covenant as a denier, he doesn't believe the Quran and turns his back and leaves.

May Allah grant safety.

A guest, a guest asks: "Hodja, the Prophet says Allah has left one of His mercies in the world and ninety-nine of His mercies, to judge His servants, in the Hereafter. Since Allah's ninety-nine mercies will not fall short, what is the reason Muslims too go to Hell, why do they go? I kiss your hands," he says.

Now, what are the ninety-nine mercies? He went with the word of testimony, but drank alcohol, gambled, committed adultery, did every kind of evil, and yet did not give up the word of testimony. This man hasn't a single good deed in the world.

Allah Almighty will (?) this man to a prison in Hell apart from the fire, (?). And it doesn't mean that mercy will necessarily save him from there, take him out of Hell. His mercy: those who are between Paradise and Hell, or who will enter Paradise and, for a short time there, have a small fault, those who will come out from there attain mercy. The other: to the people He gives the right of intercession, so that they too (?), not to all of them, not. Not to the punished. There are many punished. There are very heavily punished ones. Not to them. To the minor ones. Sir, to them too He gives the right of intercession from seven people up to seventy people.

The other, heavily punished ones are in prison apart from the fire. In prison. But when their nafs finds peace there, they will come out from there. When the nafs finds peace there. I mean, when he says Allah's command is true, I did none of it there in the world, and this suits me; I mean, when in the world I did the exact opposite of Allah's command, my Lord sent me here, but this place suits me; when the disbelievers say, weren't you a Muslim, why did you come here, when he says it suits me, and I did no deed lower than yours, my Lord rightfully threw me here; and Allah Almighty says, your faith has been perfected, come out of there.

He takes him. The other's faith isn't perfected. Because they did not give their covenant to Allah Almighty with knowledge of their Lord, they stay there forever. If they, like that Muslim, like the Muslim in prison, if that disbeliever too had perfected faith and known Allah as Lord, believe me, Allah wouldn't leave him there. What does He say in a verse? If only they knew Me here. The more they see the punishment in Hell, the more they'll burn. And the more they burn, the more their rancour toward Allah will grow. And within that punishment, to have their punishment lightened a little, they'll say to Malik, "O Malik, tell your Lord to lighten the punishment on us a little." Look, they can't say it to our Lord.

By their reasoning they wait for a Lord who will save them, and toward Allah Almighty they burn there with feelings of taking revenge. That too as an inner pain. (?) It will be good both outwardly and inwardly. Yes. Children. We end our lesson here. We stopped at verse 10 of Surah Saba. At verse 10 of Surah Saba. Since it's the month of Shawwal, we're fasting. Here too there are probably 5-6 minutes, 7-8 minutes to iftar. Then we'll go downstairs. We'll wash our hands. We'll sit at the table.

Our lesson ends on Tuesday. Our fast ends too. If Allah grants it, we'll hold our lesson again between seven and eight. Seven to eight. Stay well, may Allah protect you. Lillahi Ta'ala al-Fatiha.

Amin.

The prayer, we'll pray and then go ahead. Downstairs? Yes. As you see fit, sir. We'll pray. All right, sir. And we'll have listened a bit here too.