Talk of 4 May 2024

64 50 7 of the surah, we left off at the (?) verse. Let's open this and see.

Is the new one coming, or the old one?

Is it there? It's come.

now let's take this over here and yes, so last week there was a question; we were going to explain it but couldn't, the computer was broken. The question is this; so we don't forget, we wrote it here, we'll explain it to you from here: "When we look at the Quran in terms of its content, just as it addressed the people of that era suitably when it was revealed 1400 years ago, centuries later, as if newly said, it addresses the people of this era in the same way; this miraculous aspect, how can we explain it?" he says.

For example, are you going to open it? Let's look like this. Where is this miraculous aspect?

So we don't forget, we wrote it here. Let's read the text to you.

When the Quran is looked at in terms of its meaning and its wording, these verses come to mind. Whatever We said in the beginning, it is the same at the end. In Surah Al-Isra, verse 77, our Lord says this: This is the law concerning the prophets We sent before you, this is the law. What does it say? This is the law concerning the prophets We sent, had sent before you. You will find no change in Our law. That is, whatever He said in the beginning, it is the same at the end. Well then, You did not explain it to us the way You did in the beginning. You explained it much more narrowly. That is: We sent it to the people of that time in a way they would understand.

Did He send it to the people of this time by changing the verses? Now we will find the answer to that here, God willing.

First of all, one must know this. The word of our Lord is upon letters. If you know this, you have it done. This is the essence. Upon letters. Through letters coming side by side, certain powers of creation also come about. Through letters coming side by side: the first meaning, the second meaning, the third, the seventieth meaning, and more. The same verse.

The Prophet (peace be upon him) says, "Every day for my shortcoming I would repent seventy times." And he, who came as a mercy to the worlds, (?) would receive seventy meanings of a verse a day. The greatest of Allah's friends perhaps receives fifteen or twenty of them a day. When the Messenger of Allah received seventy meanings, by the sixty-ninth meaning he would understand that he had been lacking and mistaken. To the people of the early times too, He sends the same verse in the limited way they would understand. For example, He sends prophets up to Moses. No verses. Prophets. There are verses, but there is no book. That is, He did not send a book.

He tells the same verses to the prophets in a way they would understand. The prophets tell those verses to them in a way they would understand. What happened now? Whatever He said in the beginning, it is the same at the end. Then, when minds started to come into play, or let's not say minds, when they advanced a little more, let's say technologies, when they advanced a little more, He sends the Torah with Moses. Whatever is written in the Torah, the same is in the Psalms. Whatever is written in the Psalms, what is in the Torah and Psalms is the same in the Gospel. It has a broader meaning. Whatever is in the Torah, Psalms and Gospel is in the Quran.

Four books: the Quran. So whatever He told them, in the meaning they would understand, they were judged by those verses. He sends us the Quran with broader meanings of the same verses. Broader meaning. That is, let's say He said, "Ahmet, come here," He called Ahmet here. Then He said, "Tell him what you saw on your way here." That Ahmet told what he saw on his way here. Then, "Ahmet, besides what you saw coming here, where else did you stop?" He came telling of the places he stopped at. The same verses. He always has him come here and tell. That's how He tells us, with broad, broad explanations.

Always the same meanings.

Why did Allah Almighty call Ahmet to Him? You know, it's an illustration; a comparison isn't meant literally. He will learn the places he came from, or He will give Ahmet duties. "Ahmet, hold this bowl under the water." Okay. Ahmet will hold that bowl under the water. That is his duty. He tells Ahmet, "Ahmet, hold this bowl under the water, make ablution." He makes ablution. "Ahmet, hold this bowl under the water, wash yourself." Always the same things. So in the first meaning it's one thing, in the seventieth meaning something else again.

It widens, that is. The verses widen. Now what are we saying here? This is the law concerning the prophets We sent before you. You will find no change in Our law. Surah Al-Ahzab, 62. Surah Al-Fath, 23. Surah Al-Isra, 88. To be able to open these verses we must have knowledge of the Quran, it is necessary. These verses, through different meanings, are as if sent fresh, like today, to people of every era they will address. First of all, we must know this. The word of our Lord is upon letters. Each letter has a separate meaning. When these letters come together, they express a meaning. One letter with another letter forms a separate meaning.

For example, what does the letter alif say? With the letter ba it expresses one meaning. The same letter alif with the letter jim expresses another meaning. And because the word of our Lord is upon letters, to the people of the first times, through His prophets, He explained it in a way they would understand. For example, to the people at the time the first man, Adam (peace be upon him), came into the world, He explained it in the first meaning, in a way they would understand. The same word, to the generations who came after Adam (peace be upon him), the same word in the second meaning He explained.

When people began to overcome the hardships in their lives a little more, in the third meaning He explained it. According to people's development, our Lord continued this, telling the same meanings in a meaning one level higher, up to Moses (peace be upon him). Now one must pay attention to this last sentence I said. What does it say?

Our Lord continued this, telling the same meanings in a meaning one level higher, up to Moses (peace be upon him). here people are mistaken; "Allah Almighty abrogated such-and-such verse with such-and-such verse," they say. There is no abrogation in the verses; whoever says "He abrogated" denies these verses, denies the verse "Whatever We said in the beginning, it is the same at the end." So, in the verse it says, We: "Do not marry polytheists," it says. "They call you to the Fire."

"Whereas We," it says, "call you to the truth." In the next verse it says, "You may marry unbelievers," it says.

Now it says that since a person doesn't know the meanings of the verses, (built) upon letters, it says, "Don't marry a polytheist, he calls you to the Fire," "You may marry an unbeliever." Now, a polytheist is an idolater. He doesn't acknowledge Allah, a book or a prophet. Whereas the unbeliever is People of the Book. He acknowledges Allah and (?) children: Mary as His wife, and as His child he considers Jesus. "Well, marry from these," it says. Whom does it call a polytheist? Whom does it call an unbeliever? If you cannot tell an unbeliever from this polytheist, and say Allah abrogated this verse with that verse, changed it, then you will have declared that your knowledge is no knowledge, that it is loaded with superstitions, that you cannot understand the meanings of the verses, and thus you will have shown yourself plainly.

Yes. He doesn't know the verses. So this is the meaning of the letters. We said that in this word too it (?) in a meaning one level higher. What does that mean? By telling it in a meaning one level higher. This is the higher meaning of the same verse. Otherwise, to (?) the unbeliever and the polytheist with each other and, let me say, to say Allah abrogated in the Quran, and to tell Allah's verses by setting them against each other, those people prove themselves that they have no (?) knowledge of the Quran. He gave the book of the Torah to Moses (peace be upon him). Then He gave the book of the Psalms to David (peace be upon him).

Later, when people had overcome more hardships, He gave the book of the Gospel to Jesus (peace be upon him). Later, when minds came into play, to the Prophet (peace be upon him) He gave the Quran together with these three books. And starting from Adam, whatever He said to the first man, to the people who will come until the Day of Judgment, in a way people would understand, so that His verses open up meaning by meaning, He told it according to each era.

"This hadith is the essence of this question," he says. This hadith: The Prophet (peace be upon him) would repent every day for his shortcoming seventy times. Its meaning is this: The Prophet (peace be upon him), every day, when he received the seventieth meaning of a verse's meaning, and saw his mistake according to the previous meaning, would repent. According to this hadith too: the good deed of the (?), the bad deed of the (?), a sin. Yes, accordingly Allah Almighty says, "We do not load upon your back a burden you cannot bear." So when minds come into play with the same verses and meanings, those after us will grasp the meanings of the same verses, our Lord's verses, better, that He addressed the people of that day, and since these verses, opening meaning by meaning, will be understood by future generations too, without the verses changing, the meanings (?) to a higher meaning, the Quran will remain as a miracle for people, fresh, as if sent anew for every era.

the minds of those after us will work more. They will reach more knowledge, more technology. They will say, "Look, in this verse, according to this here." They will open this verse according to that time. So Allah Almighty addresses them according to every time. He addresses people. And He has already programmed this universe with His knowledge. When, at what time, which person will come? Which verse will He show to which person? By which verse will He judge? The meanings of which verses they will understand better. Yes. This verse supports this. It says that if the hosts of humans and jinn gathered, they could not produce the like of one surah.

Surah Al-Isra, verse 88. If humans and jinn gathered, they could not produce the like of one surah. Yes.

Now there is a question here. We will explain that question, God willing.

Let's go in here. Let's see where it begins. There's a long question here. "Peace be upon you, God willing our lesson will start at 7 pm," it says. "When we begin the prayer, if we notice that while making the intention or otherwise we made a mistake, is it right to give the salam while standing and leave the prayer?" it says. It probably starts further up here. Tayfun Misafir says: "Peace be upon you, Hodja Alparslan. Because he is ill, there will be no lesson today. Approximately page 305, Surah Saba, 10th verse, we left off at its footnote." Surah Saba, verse 305. Let's find this, then afterwards.

Approximately the three-fifth, I mean three hundred fifth, three hundred twenty-three one hundred five Where is it? Approximately page three hundred five, Surah Saba. Here is Surah Al-Ahzab. There is no Surah Saba. On page three hundred five. He says "approximately," right? Let's look here. There's Surah Al-Ahzab. A bit further on. Above? Further on, Hodja, further on. Surah Al-Ahzab. Surah Al-Ahzab. Surah Saba. We finished it, Hodja, yes. Which one? We're at verse 10, Hodja. Verse 10? The next one. The next one. Yes, Hodja. Verse 19, okay. We left off at verse 10. We'll start from here. Now we're starting our questions.

There's a question here, Raci.

Here a guest is asking a question. He says, "Peace be upon you, sir. Surah At-Tawbah, verse 3." Let's see, Surah At-Tawbah, verse 100, what does the verse say? 179, let's look at Surah At-Tawbah, verse 100.

55, Surah At-Tawbah, 100. The first emigrants who were foremost in entering the religion of Islam, and the Helpers, and those who followed them in goodness, it says, Allah is pleased with them. And they are pleased with Allah. Allah has prepared for them gardens beneath which rivers flow, in which they will abide forever, prepared them. That is the great salvation, it says. Now what is this esteemed person saying here? Let's look here.

"According to those who wrote on Surah At-Tawbah, verse 3" — according to which writers, "according to"? "According to the writers" doesn't concern me; the writers. The verse concerns me. You will look at the verses. The writers: all superstition, most of it superstition, saying whatever they like. "According to those who wrote on the hundredth verse, how many of the people in the Age of Bliss can we say were believers or above?" he says. Who will know this?

To know this you need a real champion. Not a champion; even a champion can't know. This is a matter in Allah's sight. What kind of question is this? Or what kind of text did these people write that he understood it like this? Allah knows the secrets of (?). No one can know who is superior to whom. This is only in Allah's sight. Look at the question, the question. "Sir, (?)." "Sir, can we say above?" You can't say anything. All of it is in Allah's sight.

Why is this here like this? Wait, let's see. Yes.

"Also, sir, is there a difference between saying ashab or eshab? Does one mean the believers, and the other only those who saw the Prophet (peace be upon him)? Can you explain?" May Allah be pleased with you. The noble Companions, those who were around the Messenger of Allah. The noble Companions, those who saw him.

Ashab is the same, eshab is the same. Is there a difference here? To the noble eshab. That is, those around him. Ashab, that is the same too. One said it with an "a", one said "elma", one said "alma". In Ottoman, elma is "alma". But in Turkish it's "elma". Instead of looking for the difference between eshab and ashab, learn to struggle with your nafs. Don't fall into Satan's trap and, with matters like these, deceive your own nafs, thinking "I'm learning something about religion," and be carried away by superstitions. What's ashab to you, what's eshab to you? First I will know what I need. What is that?

What I need is my religion, my religion, my prayer. Ask me about prayer, about supplication, what is ashab, what is eshab? We say ashab-i kiram, we say ashab-i kiram; (?) Ashab-i kiram are those who saw the Messenger of Allah and left, and ashab-i kiram are those constantly (?) with him; is that what you want to say? That too is (?), that too is (?). So what? Those who sat with him in person and consulted, or those who came, saw him and left.

When they went to war, was it only with those who sat with him? That is, only with those who conversed with him? They went to war. They gathered all the Muslims and went together.

Gentlemen, don't fill up our time asking such absurd questions. Ask me about knowledge. About knowledge. Go and ask the deepest knowledge.

Yes.

"Approximately on page 305, Surah Saba, 10th verse, we left off at the word's footnote, sir," he says. Okay, we found that.

"Good day, dear Hodja. Although we raised our children upon the religion of Islam, after we die, if they don't send a (?) after us, what becomes of our book of deeds?"

Instead of thinking about that, if you do a good deed for charitable institutions, then in those charitable institutions, in those Quran courses, in those mosques and prayer rooms, the prayers made are written in your book of good deeds. Even though your good deeds have closed, those (?) come to you afterwards. From the prayers made there. Do you know what this is like? In the civil service there's the first grade, the fourteenth grade, the fifteenth grade, the thirteenth. Grade by grade. Let's say you retired from the eighth grade. Right? Or you've completed your retirement; they don't give you another grade.

But there is step progression. When you work there is step progression. Your grade is the same, but from the step progression (?) comes. Your grade rises, your money increases. When you die too, your book closes at this grade, and as steps, afterwards, in this way your (?) come. They add up. Yes.

"When we begin the prayer, if we notice that while making the intention or otherwise we made a mistake, is it right to give the salam while standing and leave the prayer?" Say you're going to pray, you're going to pray the noon prayer. "I intend, O Lord, to pray the morning prayer," you said. Or you said "to pray the afternoon prayer" and said "Allahu Akbar." "I'm praying the noon prayer and I said afternoon prayer." "Or I said morning prayer." "As-salamu alaykum wa rahmatullah." You give the salam. "As-salamu alaykum wa rahmatullah." You leave. Because your intention is not the morning prayer but to pray the noon prayer.

Again you say, "I intend to pray the obligatory noon prayer." "Allahu Akbar." You stand for your prayer. If this goes on in this way, the Prophet (peace be upon him) says this: "Carry on the way you know," he says. What is the way I know? I said "I'm praying the morning prayer," but at the noon prayer. I said it as "I'm praying the morning prayer." But my intention is to pray the noon prayer.

But according to the verse on deeds depending on intention, you can also continue.

Even though the word came out — because deeds depend on intention, the intention is not that. It is an intention held in the heart. Allah Almighty too says, "We know the secrets of your hearts." You continue your prayer. Either break it while standing and pray again, or if you like, continue and carry on. But you will say this: Deeds depend on intention. I am in the presence of my Lord. I am praying the noon prayer. That's it, done. Yes. Words can come out of people's mouths by mistake. This corresponds to this verse:

"We do not hold you to the oaths you make by a slip of the tongue," it says. We too, by a slip of the tongue, said morning instead of noon. Or we said afternoon prayer. But our intention is the noon prayer. Allah Almighty ties our intention made by a slip of the tongue to the intention in our heart. According to the verse, He does not count what we did by a slip of the tongue. How beautiful. Yes.

"We left off approximately on page three hundred five, at Surah Saba," he says. "Hodja, while in Europe and America people are flocking to Islam, in Turkey and other Islamic countries, where will this course lead? How will we ourselves protect our children in this bad course?"

When there's plenty of time we'll explain these to you, this plenty of time. We'll explain this when there's plenty of time. What will we say? Everyone has a destiny. Everyone will live their destiny. No one will be able to change their destiny. The people who can live out this destiny, those who will leave Islam in masses like this, thinking they live Islam, hiding their faith in their heart the size of a pinpoint, as small as its sharp tip, if with their own carnal feelings they keep living the way the unbeliever (?), today's nakedness (?), today's indecency, immorality (?), and you cannot stop this. Stopping this from now on is very hard.

Europe is supposedly becoming Muslim. The West is supposedly becoming Muslim. That doesn't concern us. What concerns us is the life of the people in our own country. They have moved away from Islam. Their saying "we are Muslims" doesn't mean they live Islam. Everything requires actual practice. Actual practice. In this case, sixty, seventy percent of the people in Turkey, may Allah grant safety, are gone. Thirty percent living Islam, maybe, maybe not. But I mean true Islam. Otherwise, today he goes to the mosque. Those who say "Brother, I'm a Muslim" and let their family go about naked, as Muslims, even though we accept them as Muslims, these are no longer living Islam in that sense.

What will he do? He will convey the message. He will speak the truth. He will speak the truth. But if living Islam is not in a person's destiny, that won't help him either. At least a person will protect himself. That is, according to this verse he will have conveyed the message. In His verse Allah Almighty says, "Tell your children the truth whenever you have the chance," He says. Look, look, this, say it now, guest. Hodja, these are stories. These are about people's destinies; they don't change people's destinies. but now look what it says here. "Hodja, peace be upon you. I heard a hadith like this.

Is it true? If it's true, what should someone who wants to learn this secret do?" May Allah be pleased with you. "Hodja, one day, while the Prophet (peace be upon him) was sitting alone, Hz. Ali (may Allah be pleased with him) comes to him.

'I see you very troubled. Do you have a problem?' The Prophet (peace be upon him) says, 'I am thinking about the secrets given to me on the Miraj.' 'O Ali,' he answers."

Whichever hadith this is written in, (?) behind my ear.

Up to here, this (?) I read at the beginning contradicts this: When the Messenger of Allah came back from the Miraj, by telling what he saw to 30,000 Sufis, by telling 30,000 Sufis, the secret of Islam will continue until the Day of Judgment, he says. Well, there you go.

Superstition. "Hz. Ali too: 'Could you share some of it with me?' he says to the Prophet (peace be upon him): 'You cannot bear it,' he says." Look. "When Hz. Ali (may Allah be pleased with him) could not carry the secrets he heard, our Prophet (peace be upon him), seeing Hz. Ali (may Allah be pleased with him) very eager, tells part of the secrets." Whereas there is a hadith about the Prophet (peace be upon him). "Speak to people according to their minds," he says. When the Messenger of Allah says "you cannot bear this," would he, according to this hadith, tell something beyond his mind? these are all stories; where do they hear them, how do they tell them to each other like this, where do they make these up from? These are all things of an ideology, they all lead to an ideology. "The Prophet (peace be upon him), seeing Hz. Ali (may Allah be pleased with him) very eager, tells part of the secrets.

The moment Hz. Ali (may Allah be pleased with him) hears those secrets, he feels a swelling in his chest, an overflowing; he wants to tell, to shout. But it's a secret, he can't tell. He immediately goes outside Mecca. He finds a dry well. And shouting into that well, he tells what is inside him."

I (?) what this one says, what people tell within their own ideologies, and that Hz. Ali, unable to bear certain things, shouted like this, it says. Whereas Hz. Ali — this last thing it says, you know — says, "I have such knowledge that..." this thing I said corresponds to this hadith: look, "I have such knowledge that..." The Messenger of Allah says, "The gate of knowledge is Ali." There you go.

Fools. Without knowing the hadiths, what things are you making up?

That is, it says Hz. Ali had that much knowledge. "If I had spoken this knowledge of mine into a well, that is, told it, the water of that well would have given life to every place it passed," he says.

Yes. Look how they've twisted this now. The Messenger of Allah (?) told this. And he would supposedly tell it here, shouting.

Make it up, make it up, tell it. It changes from mouth to mouth, of course.

"Into a dry well — he finds a dry well and, shouting into that well, tells what is inside him. Then he feels relieved. That well that gave no water, unable to bear the secrets given by Hz. Ali (may Allah be pleased with him), begins to overflow." When the water overflows, what happens to the water next, it doesn't say. "Where it overflowed, reeds grow, and a shepherd cuts the reeds and blows into them. When Prophet Muhammad hears this sound, 'This reed until the Day of Judgment will tell my secret. But only those whose heart's eye is open will see it,' he says." They've made this up too. In a plant there is neither life nor soul nor mind.

Giving life does not mean giving it a soul and, I mean, gnosis, it doesn't. Giving life is tied to the plant's nafs, its growth. (?) whether you cut the plant or not, it doesn't hurt, it doesn't hurt. Because they have no nerve (?). The plant was created (?).

These are superstitions, my dear, superstitions. Don't believe them. And don't waste our lesson with superstitions like these.

"Sir, the number of dhikr is important. When I can't sleep at night, is there a problem in doing dhikr little by little, without counting, until I fall asleep?" he says. Good heavens. Do it the way you know, the way you know. However you know it, do it that way. (?) something comes to mind. A shepherd was praying, saying "my staff, my pouch."

At that moment Khidr (peace be upon him) waits for him to finish his prayer. He says, "Prayer isn't performed like that." "How is it performed?" he says. He explains. he teaches him, and after teaching him, Khidr (peace be upon him) continues on his way, he strikes the sea, and while crossing to the other side the shepherd shouts from behind, "Hey friend, stop!" He too comes after him through the middle of the sea, "Hey friend, stop!" He looks and sees it's the shepherd he had just taught how to pray. "What is it?" he says, "what will you say?" "I forgot what you told me, how will I do it?" he says. "Just do it the way you know," he says, "the way you know." You too, do it the way you know, come on.

yes what are these kinds of words, look how much of our lesson has passed? look, it's over, 20 minutes left. yes, ask me about knowledge, ask about the hadiths, ask about the meanings of the verses, or ask: "this man, this friend of Allah, in this book of his such a text appears; Hodja, which verse does this correspond to?" Ask like that. Ask. Surah Saba, verse 10. "Indeed, We gave David a superiority from Us. O mountains and birds, glorify with him, We said. And We softened iron for him." Now where is the mistake here?

Allah gave the superiority, Allah gave it. now look, we'll know the subtlety of the verses like this; the subtlety of the verses. What does it say? "Indeed, We gave David a superiority from Us." Now David is being chosen by Allah Almighty, right? "You're good, come here, I love you," you give him power and strength — so that Allah will give power and strength, what does that do? Well, now here, then among His servants (?), and "I loved You so much too, why didn't You give it to me?" Now here: Indeed, David possessed a superiority from Us. That is, when he made his covenant with Allah Almighty, his feelings toward Allah Almighty, I mean, his love and affection, Allah Almighty knows him.

What kind of person he is; within those feelings that understanding, the mind's capacity opens more, and his reflection, his contemplating, I mean, his closeness to Allah Almighty is superior to the others'. Because he possessed that superiority among His servants, what does He give him? He possessed superiority; O mountains and birds, glorify with him, We said. The mountains and stones and birds would glorify with him. What does it say? For David (peace be upon him): "With mountains and stones let me glorify You, my Lord. Let me remember You, my Lord. At dawn with the birds let me remember You, my Lord." Yes.

Oh. At the same time He gave him the quality of softening iron in his hand. What kind of magnetic field this is, or what kind of quality He gives him to melt it, soften it, that (?) the iron in his hand, He teaches him to make armour. He makes armour. He makes the first armour. In war. Yes.

The place opened wrongly here is this: "We gave David a superiority from Us." The correct one: David possessed a superiority from Us. (?) they have all the works done by our Lord's will. Will is twofold. One is the universal will, the other is the partial will. Our Lord created these worlds with His knowledge and programmed them until the Day of Judgment. From now on He will not create anything more. In this case He also made a covenant with people. Now here some people, those of meagre mind, cannot understand this point. From now on they will not create anything more.

But they could not grasp the (?) sentence above. What are we saying? The universal will and the partial will. Our Lord created these worlds with His knowledge. Look, He created these worlds and programmed them until the Day of Judgment. He programmed this world. From now on they will not create anything more.

Now he'll ask, "Well, won't He create Paradise?" Man, I'm telling you He programmed this world. If Allah Almighty had created one more atom in this world, He would have been unaware of the future too. He would not have known its shortfall. If He created more, one would say that this time He created too much. He made how many people would come, and didn't know what He would give?

There is no creating even an atom's weight more in the worlds. But in the world of the Hereafter, in Paradise, He will give people their desires and wishes completely. In addition there are houris and youths. He will create. He will say to Paradise, "Are you full?" In a figurative sense. "Is there more in Paradise?" it will say. "So I will create new beings," He says. To Hell, again in a figurative sense, "Are you full?" He will say. "Is there more?" it will say. Hell is vast too. He will fill it with the foot of His power, it says. That is, He will not create any being there. Allah is not unjust.

Allah will punish everyone for what they did. Creating extra beings for Hell and Allah tormenting them, Allah will not be a God who torments like that. He is a God abundant in mercy. Abundant in mercy. Nor will He interfere in people's destinies. In this case, if people reach certain places from our Lord, it shows the greatness of those people's degrees of faith toward our Lord, and that they have a faith above other people's. In this case, to our Lord's appointed servants, His prophets or scholars, people, by obeying, recognising that person's respect and his greatness, do not fall short in manners and obedience.

In this case, in the wrongly opened verse, their saying "We gave David a superiority from Us" is wrong. Opening the verse this way raises questions in people's minds. It would go as far as them saying, "If He had given me superiority too, I'd have been like him." Whereas our Lord has the attributes of Allah. No one will be able to question Him. The correct way of opening the verse is: David possessed a superiority from Us.

Now we are going over this again in this way. For example, now there's a flaw in a sentence here. We read this too and moved on. Nobody understood anything. But this place needs correcting. For example, we're correcting these anyway. What are we saying? In this case, to our Lord's appointed servants, to prophets or His scholars, by obeying people, recognising those people's respect and his greatness, in manners and obedience they do not fall short. In this case, in the wrongly opened verse, their saying "We gave David a superiority from Us" is wrong. Let's take it again from above. Nor will He interfere in people's destinies.

In this case, if people reach certain places from our Lord, it shows the greatness of those people's degrees of faith toward our Lord, and that they have a faith above other people's faith. In this case, our Lord's appointed servants, to His prophets or scholars, people, by obeying, and recognising respect to the person and his greatness, in manners and obedience they do not fall short, we say. This part is lacking. We'll pin this down with a better meaning. For example, in this case, to our Lord's appointed servants, His prophets or scholars, people, by obeying, recognising respect with those people and his greatness, "in manners and in obedience they do not fall short" — instead: to Allah; obedience and respect to them is obedience and respect to Allah.

Yes. We'll correct these like this. Yes. We're correcting them anyway. We're coming to those parts.

Gradually we'll print a better one of this anyway.

"Thereupon," Surah Saba, the 19th verse. Is it time?

Yes. There's still some.

The nineteenth verse. We're reading Surah Saba from the wrong angle. "Thereupon they said, 'Our Lord, lengthen the distance between the cities we travel between.'" Between Mecca and Damascus was supposedly close. From Mecca to Damascus they would go and come in a one- or two-day distance, that is. That close. Then a dispute arises among them. They pray to Allah Almighty. They have it separated between us. And Allah Almighty separates that place up to today's (?).

What shall I say? "Thereupon they said, 'Our Lord, lengthen the distance between the cities we travel between,' and they wronged themselves," so.

"And We made them tales of warning and tore them utterly to pieces," it says. Whereas they tore themselves utterly to pieces. "Surely in this there are lessons for everyone who is very patient and very grateful," it says. Now we read the correct version of it. Thereupon they said, "Our Lord, lengthen the distances between the cities we travel between," and they wronged themselves. In this case they became tales of warning and they were torn utterly to pieces. Surely in this there are lessons for everyone who is very patient and very grateful. Now they always blame Allah Almighty. Allah said so, "I opened the distance between you," (?).

No. Allah Almighty always gives in response to people's own wishes. Allah Almighty is not unjust. If He is merciful to those people, and the distance between them is, I mean, close, Allah does not wrong people and widen the distance between them. People follow Satan. They take Satan as a guide over themselves. With the temptation Satan gives, the temptation of the nafs, they become enemies to their brothers. Through that enmity they curse him. And through that curse, what will happen happens. Man will have harmed himself. It's not that Allah did it. You said it, and He did it. He gave what you wanted.

Yes.

The place opened wrongly in this verse is this: "We tore them utterly to pieces," it says. "We tore them utterly to pieces." The correct one: they were utterly torn to pieces. If our Lord gives a judgment among people, He gives His judgment in return for what people themselves did. Otherwise our Lord does not give judgment among people of His own accord. Here too, they did not ask our Lord to open the distance between the cities. By fulfilling what they asked, does it mean that our Lord tore people utterly to pieces? Let's do something here. There's one more word change. Here too, they asked our Lord to open the distance between the cities.

I understood "they did not ask." They asked. By fulfilling what they asked, does it mean that our Lord tore people utterly to pieces? The correct one: the people were utterly torn to pieces. In this case they practically raced to put all the blame on our Lord. We have said the correct version of the verse is as we explained its meaning above.

Surah Saba, verse 21. "Yet Satan has no influence over them at all. Only so that We may distinguish and know the one who believes in the Hereafter from the one who remains in doubt, We gave him this opportunity. Your Lord, your Lord truly knows everything." Here, in this verse, what did you understand? I understood nothing. Look what it says. "Yet Satan had no influence over them at all." True. "Only so that We may distinguish and know the one who believes in the Hereafter from the one who remains in doubt, We gave him this opportunity. Your Lord truly knows everything."

Since You know everything, look at the matter now: You know everything, yet "only the one who believes, believes in the Hereafter, so that We may distinguish and know the one who believes in the Hereafter from the one in doubt." So You couldn't know this. Look, You couldn't know this. "Only so that We may distinguish and know the one who believes in the Hereafter from the one in doubt, We gave him this opportunity." That is, now here Allah Almighty cannot tell those who believe in the Hereafter from those who don't. He says to Satan, "I gave you this opportunity. With this opportunity, deceive them." Don't you understand it that way? "You deceive them.

Whichever one will follow you, then We would know that this one followed you. This one is for Hell." Doesn't it come to that meaning? Then it says Allah knows everything.

There you go. They've written these as a verse. A verse.

Allah Almighty, who created the universe flawless and complete, who is perfect and complete, who is far above all deficient attributes — how do they describe Him? Whereas look at the correct version. "Yet Satan had no influence over them at all." True. "But so that those who believe in the Hereafter and those who remain in doubt might be separated from each other, Satan was given the opportunity he asked for." What is it? Look, I'll read it once more. "But so that those who believe in the Hereafter and those who remain in doubt might be separated from each other."

That is. "Friend, I'm an unbeliever," he says. Or "I'll do it like this," he says. And Satan gives him temptation. He follows Satan. It makes it look pleasing to his nafs. "I'm a Muslim," he says. He goes flowing after the world. There's no filth he doesn't do. This is following the temptation Satan gives. What does it say at the start? "Satan has no influence over them," it says. Which verse does this support? "For My servant who knows Me, Satan's (?)," He says. Look how beautifully it says it. Then why does He give Satan this opportunity? He gives this opportunity in two ways. Not only in this way.

One must know the meanings very well. First of all, what does Satan want? "Give me leave until the Day of Judgment," he says. "I have given it to you," He says.

"And I," he says, "will sit in the way of Your servants. I will keep Your servants who come to You from coming to You." "And if they follow you, take them, I've given them to you," He says. Now, if Allah Almighty were helpless, if He knew that Satan would deceive His servants and turn those coming to Him toward himself, if He knew, would He give Satan this opportunity? This is one. Second, Allah Almighty has written everyone's destiny with knowledge, because He made a covenant. Satan doesn't yet know about this. In the realm of Lahut, when man was first created, when they made the covenant, He wrote everyone's destiny. And however much temptation Satan gives people, such people will know that the temptation Satan will give them is (?) and they won't fall for it. The unbeliever is already an unbeliever anyway.

He'll go his way. If he's a Muslim, he's a Muslim anyway; he'll come on Our path, He says. He says regarding Satan: if I hadn't given this leave, this leave Satan asked of Me, it would have revealed My helplessness, if I hadn't given it to him. That is, Satan would get in front of My servants who come to Me and deceive those coming to Me. That is not possible, He says. He already says it in the verse at the start. "Yet Satan had no influence over them at all," it says. He had no influence over them at all. That's why Allah Almighty gave whatever he asked. Because the worlds have been left (?). Everyone will be responsible for what they did.

They've opened this as a verse, you see. Verse by verse, they've opened the verse, its meaning, as a verse, by ascribing attributes to Allah. Does it fit your mind to open the verse this way? Will you be able to grasp the meaning of these? For you to know this, first you will know "Alastu bi-rabbikum." First you will know the covenant between Allah Almighty and our father Adam and those who will come from our father Adam's lineage. You will know what destiny is and how it is. You will know that destinies will never be spoiled again. You will know that no one can change destinies. You will know that no one can get out of their destiny.

And no one will know what their destiny is; only in the course of time, as long as he lives, will he say, "So this was my destiny." As long as he lives. Yes. Otherwise, those superstitious heads would call these words we explained Qadari, they'd call it Qadari. I mean, they'd blame you too. Because they're superstitious heads.

People so ignorant they can't understand where the word goes. These are people with doctorates. People who know the Arabic of this and write the verses here.

The place opened wrongly here is this: "Only so that We may separate and know the one who believes in the Hereafter from the one in doubt, We gave him this opportunity." The correct one: But so that those who believe in the Hereafter and those who remain in doubt might be separated from each other, Satan was given the opportunity he asked for. Our Lord both curses Satan and gives him the opportunity to keep people from Allah's path: don't these words contradict each other? Moreover, their saying "only so that We may distinguish and know the one who believes in the Hereafter from the one in doubt," alongside "your Lord, your Lord truly knows everything" — doesn't our Lord's word then contradict itself?

They opened this verse in such a way, describing our Lord as unaware of people's states, not knowing what they will do, and as testing them, that is, people, with each other and with Satan's temptation, in a position to learn what people are; that is how they opened it. When our Lord made a covenant with people at Qalu bala, in the address "Alastu bi-rabbikum," He gave them their desires and wishes as their destiny. In this case there isn't a single living being until the Day of Judgment of whom We don't know what it will do. They opened the verses unaware of the verse as well. In fact, had they looked at the meaning of Surah Al-A'raf, verse 172, they would not have opened these verses like this, contradicting each other and full of superstition.

Yes. It's 8 o'clock. Is it prayer time? It is. Let's perform our prayer. We left off at Surah Saba, verse 36. Page 312. What was the page? 312. Why? This page keeps advancing like this. It goes from 305 to 312. I'm making corrections on these verses. That's why the page advances.

Ömer Sefa is giving the page numbers incorrectly, based on the old page, on the translation we printed before. Yes. Write that down too. Surah Saba, the thirty-sixth verse. We left off on page three hundred twelve. Stay well. Go in Allah's care. Lillahi Teala'l-Fatiha.

Yes, sir.

Viewer.

Gentlemen, Look, here's what I'll tell you. Look, now I'm going to close this. I'll open this with my password. Nobody should open this computer. Look, I'll open it now. I'll open it in front of you, close it in front of you, enter my password and open it, let's see whether it opens or not. if it doesn't open, it's being tampered with. look, now let me close this from here let me finish