Talk of 11 May 2024

(?) (?) is coming through right so far. God willing, it will come through right.

Yes.

It's on, the broadcast is on. We're live.

We're live. A guest named Ömer Sefa asks a question, he asks. Peace be upon you, sir. Three weeks ago at Friday prayer, while the imam was giving the sermon and speaking about Gaza, he asked Allah to ruin the disbelievers. Is it right for him to say this, sir? Could you explain? May Allah be pleased with you.

Now, I keep saying that asking such questions in this way means taking up our time.

All of you know this. Allah Almighty does not make manifest outwardly any prayer that lies outside a person's destiny. But the person doesn't know, so he prays. He still gets the reward. If he doesn't see its return here, in the hereafter: "You prayed for your Muslim brothers, it was outside their destiny, I did not make it manifest for you. In return for it I give you reward here," He will say. The man prayed. He doesn't know its origin.

Ask me about the parts of verses you don't understand, the parts of hadiths you don't understand, about the inner (batin) words. these are things we always explain; you can find them on Asr-ı Saadet, in such places; look, there are 50,000 videos. take a little trouble and research it, it's on the site. These... We left off at verse 36 of Surah Saba. we are reading what is wrong in its footnote. "Say: My Lord gives abundant provision to whom He wills." Look, do you see? Well, say it to me like this: abundant provision is given to whom He wills. Well, isn't He discriminating between His servants here?

Well, ask this. "And restricts it for whom He wills. But most people do not know," it says. Yes.

Here a person sets Allah Almighty before himself like a human being. However that person speaks, he pictures Allah Almighty that way in his imagination. In this way: Allah does whatever He wills, gives abundantly to whom He wants and restricts for whom He wants. Well, if He restricted it for me, if He ruined me, and I couldn't do my worship, then isn't Allah Almighty committing an injustice here, being unjust? Allah has unfailing justice. This is a guesthouse, this world is a guesthouse, a guesthouse. Whatever is in your own destiny, in your mind, when you go as a guest, whatever state you take on, in that state there that host according to your rank, whatever your rank is, tests you.

We too are in a test here. In the hereafter, in the real realm, we had the script of the covenant we gave Allah Almighty written. Here we play it as actors. If I asked for plenty there, plenty of provision. And if you said "let me just get by like this", then a provision to just get by. Allah didn't discriminate against anyone. He left everyone free in their will. What did we say? Every person made a covenant with Allah Almighty using his own will. We said will is twofold. The universal will: Allah Almighty created what He created. In us there is the partial will. He gave a part of His essence.

Well now, if Allah Almighty doesn't give me what I want but imposes His own wish on me, wouldn't He be unjust?

Learn the origin of these verses. Warn those who interpret them wrongly like this.

Yes.

And what is correct? "Say: My Lord gives abundant provision to whoever of you wishes." Where? In the covenant of Elestü bi-Rabbiküm, He gives abundant provision to whoever asked it of Allah Almighty. "And restricts it for whoever wishes. But most people do not know." What do they not know? They know they made a covenant with Allah Almighty but don't know what it is. That is what they don't know. We made a covenant, supposedly, but how? He believes he made a covenant, and then afterwards he says: I wonder, after death is there resurrection? You say this too. Well now, have you understood the covenant?

Yes.

That our Lord has no willing over people, we have written in many verses. Because willing occurs repeatedly in the Quran, we too put the footnote we wrote about willing as a repetition. Briefly here; because it recurs constantly with the footnote, briefly, from the earlier ones we put its repetition here. But I explained it to you here in greater detail. In this verse too we wrote that our Lord has no willing over people, that every soul made a covenant with our Lord and that He wrote people's desires and wishes for them as destiny and that this will not change again; in this case too, that our Lord has no willing over people.

In detail, in Surah Al-A'raf, verse 172, it has been explained. There: why were we created? Where were we created? Why did He make a covenant with people? And although He knew what we are, why did He send us to the world? You can get information from there. Now if you try to ask here what I just asked, the time is lost. We've explained it, we've covered it. It's written on the site. Open it and look. Isn't that so? Ask me deep things. Deep. Very deep. Ask about knowledge.

No: "The imam prayed; I wonder, did he pray correctly?" If he prayed, Allah Almighty says there is no prayer that isn't accepted. But if it's outside his destiny, He still accepts that prayer. In the hereafter, for his patience too, Allah gives him (?).

Well, you already know this. Well, why do you ask again here what you know? Well, we're not here to announce this to people anyway. We've explained this a lot. Everyone knows it.

Or if you don't know, open the site. Rather than spending a little of your time from the site, spend a little time here. You'll also learn some things you didn't know. Surah Saba, verse thirty-nine. "Say: My Lord gives abundant provision to whom He wills of His servants." This is the same. "And restricts it for whom He wills. Whatever you spend in good, Allah replaces it with something else. He is the best of providers." Now: "Say: My Lord gives abundant provision to whom He wills of His servants"? The same again. The other one. They correct the mistake here too. "And restricts it for whom He wills. Whatever you..." "Whatever you spend in good, Allah replaces it with something else." If you spend in good. If you spend for Allah, will Allah Almighty, who created the worlds, who brought them from nothing, leave you alone?

If you give one, He gives you five. He gives ten. According to your intention.

If you remember Allah, He too remembers you. If you remember Allah within yourself, Allah brings you near to His essence, remembers you in His essence. If you go to Him walking, He comes to you running. Yes.

In verse 36 of this surah we wrote briefly that our Lord has no willing over people. Since willing occurs in this verse too, the meaning of the verse we explained we put here again as a repetition.

The same as the verse I just read. The same as the translation. We have written in many verses that our Lord has no willing over people. Since willing occurs repeatedly in the Quran, we too put the footnote we wrote about willing again as a repetition. In this verse too: that our Lord has no willing over people, that every soul made a covenant with our Lord and that people's desires and wishes were written for them as destiny and that this will not change again, and in this case that our Lord has no willing over people, we wrote. In detail, in Surah Al-A'raf, verse 172, it has been explained. There, why we were created, where we were created, why He made a covenant with people, and although He knew what we are, why He sent us to the world — from there you can get information.

Yes. We'll read what is wrong in the footnote of verse 54 of Surah Saba.

"Now, as was done with their like before, between them and what they desire a barrier has been placed. Indeed, they were in a fear that threw them into anxiety." now here we'll read you the correct version "Now, as was done with their like before, between them and what they desired they caused a barrier to be drawn." Otherwise, Allah Almighty Himself the barrier — they: "You did this, sir, and in return for what you did, sir, I drew a barrier in your heart or between you" — no; according to their wishes, Allah Almighty, in the hereafter realm, when the covenant was made with our Lord, since He knew what their characters were, wrote their destinies that way.

In this case: "Indeed, they were in a fear that threw them into anxiety," it says. The part wrongly interpreted in this verse is this: "Now, as was done with their like before, between them and what they desire a barrier has been placed." The correct version is: "Now, as was done with their like before, between them and what they desired, they caused a barrier to be drawn." Whatever each person asked of Allah Almighty according to his own desire and wish, Allah Almighty wrote that wish for him as destiny, without lack, completely. When they interpret the verses, they constantly do so by blaming our Lord.

Our Lord draws no barrier between anyone and what they desire. Our Lord gave Satan whatever he wished, gave what he asked to the very end. Our Lord, who created people honourable above the worlds, by having a barrier drawn between man and what he wants does not describe Himself. Our Lord is free from deficient attributes. If our Lord restricted what whoever wants something wants, and drew a barrier between them, He would be discriminating between His servants. Such a question may also come to our minds: We pray, and what we want doesn't happen. Then, by what you say, doesn't this ascribe attributes to our Lord?

If you don't know the verses, you ascribe attributes to Him by your own lights. Our Lord declares in a verse that there is no prayer that isn't accepted. So all requests are accepted. But when people made the covenant with our Lord, whatever they asked, our Lord wrote their wishes for them as destiny. When a person asks our Lord for something outside his destiny, if it is outside his destiny, He doesn't give it to him. But in the hereafter many rewards appear before him. The person asks our Lord: "My Lord, I didn't do these; these probably aren't mine," he says. Our Lord says to the person: "In the world you asked Me for these; since it was outside your destiny I did not give you what you asked.

Because of your patience, today these are abundantly your reward," He declares. In this case the meaning of the verse is: between people and what they want, our Lord draws no barrier. Yes. There's a missing sentence here; let me complete it, then we'll move on.

Let's fix the gap.

We've come to Surah Fatir, verse 8. We're reading the wrongly interpreted part. "Is one whose evil deeds are made to seem fair to him, so that he sees them as good, like one who never wants evil?"

Look how nicely it says it. "One whose evil deeds are made to seem fair to him and who sees them as good — is he like one who never wants evil?" Here now there are so many words that contradict each other and don't fit.

But a person will read what he reads comprehensively. Look now, what does it say? "Evil deeds made to seem fair to him" — Allah Almighty makes evil deeds seem fair to His servant. Look, doesn't it say so? Or am I misunderstanding? Look, what does it say? "Evil deeds made to seem fair to him and he sees them as good" — if You show it as good, I'll see it as good. If You show it as good, you'll see the good as good. If You show me evil and I see it as good, then I (?).

And what does it say here now? God forbid, Allah doesn't say it, but it's like this, see. Whoever interpreted this, however he did it — did he do it to ascribe attributes to Allah? Or did he do it to corrupt the religion? Or did he do it saying "I know Arabic, I'll write this", for rank and position? Or did he write it for a few pennies of his own gain? Now his deeds are his own affair. Yes. "Is he like one who never wants evil?" it says. Now this is completely contradictory speech. Allah supposedly turns whom He wills to misguidance. Look. "Allah turns whom He wills to misguidance. He guides whom He wills to the right path.

So do not destroy yourself grieving for them. Allah knows what they do." Look. So here it says: now leave the person free in his own (?). Don't look at what they do. I know what they do, it says. Of course. Well, what are you saying above? God forbid, I'm not saying it to Allah. I'm saying this to the human. How do you pin these words on Allah Almighty? A person is afraid, man. He fears Allah.

It's not a human you're facing, that you'd describe a human.

Look: "Is one to whom evil deeds seem adorned, and who does not see them as good, like one who does not want evil?" Good. What have we said? "One to whom evil deeds seem adorned and who does not see them as good is like one who never wants evil" — not "does not see it" but "sees it" we'll say. Here too of course: "One to whom evil deeds seem adorned and who sees them as good — is he like one who never wants evil?" Whoever asks Allah for it turns to misguidance. And whoever asks shows the right path. And to whoever asks He shows the right path. So do not destroy yourself grieving for them. Allah knows what they do.

All events depend on people's own desires and wishes. Here too: does Allah Almighty interfere in what we do? If we're going to kill a man, does He interfere? If we're going to swindle someone, does He interfere? When we're going to help someone, does He interfere? No. It's always our own wish. Fe men ya'mel miskâle zerretin hayran yerah. "I'll record an atom's weight of good," He says. If you did good, an atom's weight. Good is recorded. Within your own will. Fe men ya'mel miskâle zerretin şerran yerah. This time, look, what did He say? "I'll record an atom's weight of evil," He says. Well, something bad. If He records an atom's weight of evil, did He interfere with me?

No. Who committed these? I did. Well, how do you pin this on Allah?

These people have written Quran translations. These people, to explain Islam, the religion, to people, have been given the duty. But if you ask them now, this — although they have written these translations, they look for a way out. Because they saw the truth. What is the way out? "We are not here to explain religion to people. Then what for? For people to walk the right path, to bring their unruliness to calm, we are charged." Well, if you don't know the verses, can you do these? This is the second offence.

Second offence.

Religious affairs and state affairs are also separate. Look, religious affairs, state affairs are separate. They call this religious affairs. Well, how can you say: in religious affairs I'm not obliged to explain religion to people, but people's evils, their living together, treating each other well — for that I'm charged here with (?) them, he says. Allah, Allah!

Yes. He doesn't even know whether there's religion in Turkey anymore or not. If they say this — I heard it from outside, I don't know. If they speak like this — in the law of the Republic of Turkey there are religious affairs, but are there those who apply the law? That I don't know. In this verse many places have been wrongly interpreted. "Evil deeds made to seem fair to him and he sees them as good." Two: "Allah turns whom He wills to misguidance." Three: "He guides whom He wills to the right path." Well,

the correct version: "One to whom evil deeds seem adorned and who sees them as good." We've written the same thing here. Like that.

it hits here once and moves on, then yes Which verse were we reading? Surah Fatir 8. 38, 38? 88, 88. Just 8, Hodja. Just 8. We've gone way back. (?) It's all going.

What page is this? 312. Was it Saba? No. Fatir, Hodja. After that. After Saba, Hodja. Yes. Fatir.

Yes, it's here.

The correct: "One to whom evil deeds seem adorned and who sees them as good."

Second: "Whoever asks Allah for it turns to misguidance." Three: "And to whoever asks He shows the right path." "And to whoever asks He shows the right path." The origin of all the wrongly interpreted verses rests on Surah Al-A'raf, verse 72. Since they could not grasp the meaning of this verse, and did not know what the covenant and making a covenant with our Lord mean, they interpret the verses nonsensically, interpreting the verses by constantly blaming our Lord. And they attribute to our Lord the evils people have done. Likewise, by attributing people's good deeds to our Lord too, with people's actual deeds they do away with their rewards and sins.

If they could, they would also do away with the Great Court, the place where people are called to account.

Let me add two words, two letters here. Yes.

First point: my Lord does not show evil deeds as good to anyone. Two: my Lord to anyone misguidance — my Lord does not turn anyone to misguidance. Three: nor does my Lord guide anyone to the right path. Only whoever asks our Lord enters the right path. Our Lord has written in many verses that He has no willing over people. Since willing recurs in the Quran, we too, of the footnote we wrote about willing, put the short version as a repetition, we said. In this verse too: that our Lord has no willing over people, that every soul made a covenant with our Lord and that people's desires and wishes were written into their destinies, for them as destiny, and that this will not change again, and in this case that our Lord has no willing over people in the worldly realm, we wrote.

In detail, in Surah Al-A'raf, verse 72, it has been explained. There: why we were created, where we were created, why He made a covenant with people, and although He knew what we are, why He sent us to the world. You can gain information from there.

We've come to verse 22 of Surah Fatir. We're reading the wrongly interpreted verse. "Nor are the living and the dead alike." "Nor are the living and the dead alike." True. "Indeed, Allah makes whom He wills hear. You cannot make the dead hear." Well now, the word of Allah Almighty is both outer (zahir) and inner (batin). It addresses both the outer and the inner. Now what does it say here? "Nor are the living and the dead alike. Indeed, Allah makes whom He wills hear." Well, although You, as Allah, treat all people equally, if this person gets up and, sir, describes You in a way that impairs Your justice — now did this man interpret this verse correctly?

What does it say? "Indeed, Allah makes whom He wills hear." Then He created him as a dead man, with plugs stuffed in his ears so as not to make him hear — created him so. Allah has done injustice among His servants here. How do they write these things? Astonishing, man. And these are famous people, mind you. Famous. so-and-so's so-and-so, some doctor or other, let me tell you, professor. These are professors.

I won't say his name. We went to Konya.

In Konya a professor came to us.

We said: in this verse 172 of Surah Al-A'raf, Allah Almighty says, "We, with those who came forth from the loins of the children of Adam, made a covenant," I said. "Could you explain this to me?" I said. "Wait," he said, "let me open the book I wrote," he said, "and read from it." This is a professor, mind you. In Konya. There were witnesses with him too.

Were you there? Was I there?

Were you there too? Yes. Go ahead. And I told him: he's going to open the book and read and we don't have the time either. (?) Allah Almighty says in the verse as follows. My teacher, I said, used to say it like this. What could I do, when I said that to him? You know, when it looked, sir, as if we were testing him. Or he understood it that way himself.

We said: here, shouldn't this meaning be like this? when we said that, this time he said: "Did you come to test me?"

Yes. Whereas, if you are a professor — "If knowledge is in China, go and get it," according to the hadith.

If you're a professor, seeing where your own mistake is, and where you see the truth, you should (?), use your mind and return to the truth; instead, saying "Did you come to test me?" — not to his knowledge, but to his professor's title he thought it brought a stain, and in this way to us, "Did you come to test me?" when he said, we said "Goodbye then" and left.

We, at this age — five years old, six years old, eight years old, ten years old, whatever — when we hear a child say something, we prick up our ears.

I wonder what this child wanted to say? This child said (?) whatever came into his mind. To you it's so, to me it's not so. Why? If I don't tell you verses, if I don't show you my proof, don't believe me either. Allah Almighty did not create us as robots. In every person there is an attribute of Allah Almighty. That attribute of Allah Almighty, you — yes, you may be aware of many people's attributes, but of the attribute, the wish, with which each person made the covenant with Allah, you are not aware. Every person has a way of speaking according to his own understanding. Sometimes it's childish talk, sometimes it's deep talk.

Because he's a child, or because he's ignorant, you can't push him aside. If there's an attribute of Allah Almighty in every person, then in that person, you wonder, which attribute of Allah Almighty is manifest in this person — you look at the words coming out of his mouth. Well now, so what if I'm a professor? If no water comes from a bubbling spring, if that spring's water has no source, is it of any use? A dried-up stream. But if water gushes from that spring, it gives life to the places it passes too.

What does it say? "Nor are the living and the dead alike. Indeed, Allah makes whom He wills hear." You are Allah. Why did You discriminate between the others and not make them all hear? Wouldn't he say that? Had You made me hear, I'd have made others hear too. I had no creative power. You made them hear. Why didn't You make me hear? A person won't say this either. He won't be able to say it. When we return to the Truth. Because we were created in the realm of lahut. When He said "I am your Lord", there those who didn't believe in their Lord, the believers, and the class of the muqarrabin — they divided into three. The upper part.

They separated by their own desire and wish, their own will. Otherwise Allah made it heard. The Prophet says in a hadith: Allah created the souls in deep darkness. He scattered something of His light upon them. Whoever took from that light found his way. Whoever couldn't take from that light lost his way and went astray. So Allah Almighty made His essence known to all His creatures, to all of them. But whoever denied His essence, waiting for the Lord of his own imagination, and denied the one who created him — if he had it written into his destiny by his own desire and wish, did Allah have it written into his destiny like that, so as not to make him hear?

Allah made him hear, but he plugged his ears.

Allah showed His essence, but he had a veil drawn over his eyes.

Allah made it work in his heart, but that heart of his rebelled.

"Over their eyes is a veil, in their ears a plug, and their hearts are sealed," it says. Yes. Well now, look at the verses, and look at the verse as a person interpreted it. Is this now explaining the religion of Islam? Is this explaining Allah? Our hearts are burning, you see. People are always in contradiction with one another.

People are thirsty for their religion; there are such people who circle around us like moths and can't leave, you know. You can tell, that person.

They invited us somewhere in Istanbul. I went outside, and a man was still following me. To learn one more word.

Yes.

The correct version of this: "Nor are the living and the dead alike." True. "Indeed, those who ask Allah hear. You cannot make the dead hear." Those who ask Allah hear. See, I just explained it. Although Allah Almighty definitely said "I am your Lord", there those who denied Allah Almighty, the people of the left, and ashab-ı meş'emeti mâ ashab-ı meş'eme — those He calls the people of the left denied Allah. They waited for the Lord of their own imagination. Yes.

The wrongly interpreted part here is this: "Indeed, Allah makes whom He wills hear." The correct: "Indeed, those who ask Allah hear." If people hide some meanings of the verses, don't understand them, and can't grasp what is explained, they mislead people with the meanings of the verses they write, raise question marks in their minds and drive people into dead ends. And they earn sin, too. Our Lord made a covenant with people in the covenant of Elestü bi-Rabbiküm. He wrote people's desires and wishes for them as destiny. Surah Al-A'raf, verses 72 and 173 — it is written in those verses. He gave people of His spirit and (?) people honourable above the worlds.

In this case, since in man a part of our Lord is present, man has a mind and a will to direct himself. In this respect our Lord, without interfering in people's desires and wishes — whatever people asked of our Lord with their own desires and wishes, with their own will, our Lord gave them completely. In this case, the actual deeds people did in the world with their desires and wishes are for people to prove what kind of person they are. In Surah Ta-Ha, verse 134, our Lord declares as follows: "If We had destroyed them with a punishment before this, before the Quran, they would surely have said: Our Lord, if only You had sent us a messenger, so that before falling into this humiliation and (?), we (?) the verses." So after the covenant of Elestü bi-Rabbiküm, our Lord, who made a covenant with people, although He gave people their desires and wishes completely, Allah Almighty, for His attribute of divinity, sent people to the world, and people, as to what kind of people they are, hold themselves as witnesses to themselves, their surroundings and Allah Almighty. When our accounts are seen at the Great Court, no one will have a single word left to say to our Lord. Since the meanings of the verses aren't known, constantly blaming our Lord they have interpreted the verses.

Surah Fatir, verse 32. "Then We gave the Book to those We chose among Our servants." Oh, how nice.

Can Allah be like this? How did you understand Allah like this? How did you accuse the Owner of this universe of injustice? How did you make Him discriminate between these people?

Then the Christians will say: You gave me this book.

The Abrahamics will say: You gave us this.

The Muslims will say: You gave us this. Well, won't they say: the Muslims to Paradise, and why are You throwing us into Hell?

These people have no knowledge at all. Those who interpret these like this — I won't say they have no knowledge anymore; these are deliberate, these people. These are within an ideology. That is, themselves too — however they live, whichever religion they belong to, in the end they'll still enter Paradise. They say so anyway. Don't the Jews say so too? "The fire will not touch us for more than three days." What does Allah Almighty say? "If so, then wish for death," He says to them. Yes. What does it say? "Then We gave the Book to those We chose among Our servants. Of them, of the people, some wrong themselves, some are in the middle, and some, by Allah's leave, race to be first in good deeds.

That is a virtue."

If you understood anything from this, I didn't.

Look. Because it's very muddled. It's all tangled up here. "Then We gave the Book to those We chose among Our servants." That is, there are some people who, even if they read the Book and say "Allah", to them the Book We did not give. They are outside those We gave this Book to. That's the meaning.

If you know Turkish, that's the meaning. Let me read this part again. "Then We gave the Book to those We chose among Our servants." As the Creator. You left the other people free. You gave the Book to those You chose. You loved them. If they do what they say, these to Paradise, the others to Hell. There you go. "Then of them" — that is, of the people — "some wrong themselves, some are in the middle." Who are these? Those they gave the Book to, presumably. "Of them." That is, of those they gave the Book to.

"Of the people, some wrong themselves, some are in the middle. And some, by Allah's leave, race to be first in good deeds. That is a virtue." What happened to the other people? They won't count them at all. Then let's get in among the people of that reckoning too. Because on the other side, the hour of questioning, sir, is hard. Winning through its questioning is hard. How will we answer there?

Look, what are we saying now? "That Book was left as inheritance to those among Our servants who worship." How nice. Those servants, that Book, then that Book was left as inheritance to those among Our servants who worship. Who gets what I earn? My child. Death is real, inheritance is lawful. So among Allah's servants — then that Book, that is, that wealth, wealth in man; look, He doesn't discriminate among Our servants — among Our servants it was left as inheritance to those who worship. They hand it on to one another. Who are those it is left to, the heirs of that Book? Inne'd-dîne inda'llâhi'l-İslâm.

"The religion with Allah is Islam," it says. It was left to those who are Muslim.

Then, the father's wealth is inherited by his son, and doesn't the son become rich? Then are the poor and the rich alike? Are those who know and those who don't alike? Are the dead and the living alike? Are those who hear and those who don't alike? Yes.

"Among them are those who wrong their souls, and among them are those who keep the moderate middle way as well." Who are those who wrong their souls? Those living outside that Book. Or those who are within that Book but both do and don't do Allah's command — they too, if they are very sinful, if they go to the hereafter as Muslims, they go to Hell too. After suffering its punishment, because he went with the light of Islam, he becomes (?) to Paradise.

"And among them, by divine leave, are those who go ahead in good deeds too. That too is a virtue." What it calls virtue: those who go ahead in good, those who carry out Allah's command, who give charity from their earnings to the poor and needy, who look after the orphan, who take the helpless by the hand and lift them up, who feed the poor and needy, who give the stranded traveller pocket money and send him on to where he's going. Yes.

Now let's read what we wrote. What have we written? Right?

The wrongly interpreted part in this verse is this: "We gave the Book to those We chose among Our servants." The correct: "That Book was left as inheritance to those among Our servants who worship." Now look at the translation, look at the translation.

Allah Almighty does not discriminate between His servants. Our Lord invites all His servants to His essence. In this case, if our Lord gives His Book to whom He wills among His servants, and whom He wills deprives of His Book, why did our Lord create servants He would leave exposed to punishment? Right. Now here, servants He would leave exposed to punishment, why did He create them? Wasn't His mercy said to surpass His wrath? Right. So there's a discrimination here now. This time Allah Almighty's word also contradicts itself. He doesn't know what he's saying either. Allah, Allah! Look at what the person wrote.

Unaware of Allah's words, he (?) Allah.

Now a verse comes to my mind. "Whoever says Allah said it, though Allah did not say it, let him prepare his place in the punishment," it says. Allah, Allah! For three or five pennies of this world, for a few ranks of this world, eyeing a position, if you interpret these verses of Allah this way, within ideologies, you — before the Owner of the worlds what answer will you give?

Allah's word does not resemble man's word. "Whatever We said at the beginning, it is the same at the end," He says. So a word comes out from Allah once. If you slander Allah regarding this word that came out once, how will you give account for it?

Because "let him prepare his place in the punishment," it says.

If there's a speck of faith in a person, faith, and with this degree of faith Allah's greatness he can imagine — when it's a verse being spoken of, when I asked about a translation in Arabia, he doesn't answer saying "Allahu a'lem". He says "Allahu a'lem".

How do you write like this without fear?

It's no human you're facing, mind you.

Facing you is the Owner of the worlds, free from deficient attributes.

Allah, free from all deficient attributes — whatever He said at the beginning is the same at the end; knowing these verses too, writing like this, these verses casting behind you, writing it like this as an ideology, or saying "I'm a Muslim, I'm a Muslim, I'll tell Muslims the truth", if you tell falsehood — whoever says Allah said so though Allah Almighty did not say it, and you know the verse too — which verse? "Whoever says Allah said so though Allah did not say it, let him prepare his place in the punishment" — if you know it from the verse, before Allah how will you answer? You should tremble before these verses.

Tremble. Yes.

In the world we look as if we were left to roam free. We say we're free. Free. Yet we are not free. There's a yoke on our neck; we don't see it. The yoke: of our Lord, who created this universe with His knowledge, the commands through the Prophet He sent us. This is our yoke. We are not free. Being free means living your own wish as you like, that's what it means. We can't live our own wishes as we like. Adultery is forbidden. Alcohol is forbidden. Taking a person's life is forbidden. Eyeing someone's honour is forbidden. Well, how do you walk about? What freedom are you talking about?

All of us in the world are people living under Allah's command, within His laws. When you go against a state's laws, it catches you and locks you up. And Allah Almighty, within the lifetime He gave you, in which you see yourself as free, in this life of yours — just as a slave who to his master shows no obedience, when the slave goes to his master, is punished, so we, when we appear in the real realm, in our Lord's presence, how will we answer? Well then, are we free in this world now? Is our freedom in our hands?

Yes. If people had grasped this, today's nakedness, today's adultery, today's degeneration in religion would not have come about. The non-Muslim, to abolish our religion, struck us right from this point. "Free," he says. "With free thought." "He lives free," he says. "By his own desire and wish," he says. We cannot live by our own desire and wish.

We have a responsibility to our Lord. The non-Muslim struck us here and tore people apart. He tore our religion apart.

Well, if religion and state affairs are separate, then the (?) — what are they there for? now the people of the Sabbath come to my mind among the people of the Sabbath, only on Saturday they would fish — the other days, well — on Saturday they wouldn't fish, on the other days they would fish; on the other days there were no fish in the sea at all; on Saturday it was teeming, on the forbidden day it was teeming; Satan, in human guise — in one narration they say so. "Build a breakwater, and when the fish fill in here on Saturday, close the breakwater, and on the other days fish," he says. When they built the breakwater, their priests, scholars, rabbis advise them.

While they built the breakwater, their priests build a wall between them and themselves. They ask: why are you building a wall? "When Allah Almighty sends you a calamity," they say, "so that we don't suffer that calamity along with you, we're building this wall, and every week we come down to advise you," they say. "We advise you," they say. And the breakwater is finished. (?) On Saturday when the fish filled in, (?) when they fished, Allah Almighty turned their forms into apes. When their priests came again to advise them, they see that apes are roaming the town. Well now, we're living the same world.

The world is the same world. Why don't our religious leaders say it? Why don't they explain? Why that we live under Allah's command — in this world where we, like the disbeliever, outside Allah's command, by our selfish feelings, by Satan's temptation, live free — that we are responsible to Allah Almighty, why don't they explain?

Why, living Islam's own culture, within its own ideology, don't they tell people to fear their Lord? Why don't they tell them to hold their Lord in high regard?

Yes.

May Allah set us right. Yes.

Allah Almighty does not discriminate between His servants. Our Lord invites all His servants to His essence. In this case, if our Lord gives His Book to whom He wills among His servants, and whom He wills deprives of His Book, why did our Lord create servants He would leave exposed to punishment? Our Lord did not create His creatures to remain exposed to punishment. Our Lord's mercy has surpassed His wrath. Our Lord gave people their wills into their own hands. He left people free in knowing or not knowing our Lord. if every soul is to be called to account for what it did by its own desire and wish — look how nicely we'll be called to account. Now what do I liken myself to?

A state's sultan or its official, (?) official, sends me to another state. Let's put it this way. I'm in England or in France; the head of that place, the president, whatever, (?) me, "Come to me," he says, "all your expenses are on me" — that is, Allah is guarantor for every kind of person's provision — "all your expenses are on me; to such-and-such a place you'll go." Where will you go? From France you'll go to America. There you'll phone me five times a day. "I'll be waiting for your call five times," he'll say. "You'll tell me what you did," he'll say. "If you don't tell me, I'll follow you on camera.

I'll write down what you do to the letter." He says. He sends you to America. You look and — ooh, naked women there, sir, the salaries are good, food, drink, life is very nice. You forgot the one who sent you; you began there mingling with the people of that place.

The passport in your hand expired. That state tells you: "Come on now," it says. "Your days here are up, off you go," it says. Well, how will you answer before the one who sent you? So if we live in this world in this way, with Allah's commands, when to the hereafter we pass on, we go with our faces bright. If, as I said, in the place you went you conform to that state and live — Allah Almighty says "do not envy them", whoever envies them is like them — according to the verse in which He says this, if you conform to them there and live, that is, in the land of Islam, as the non-Muslim deceived you, within your free thought you forget Allah and, not reckoning with the yoke on your neck, by your own desire and wish live, and against the beauty of Satan and of the world, against Satan deceiving you, you make friends with them — when you go to your Master, what answer will you give?

A thousand years of this world is like one day of the hereafter; in this world, in a life like an hour and a half, two hours, to wrong an eternal, endless life is not the work of a sensible person. A sensible person doesn't do this. Yes. Our Lord gave people their wills into their own hands. He left people free in knowing or not knowing our Lord. If every soul is called to account for what it did by its own desire and wish, those who interpret the verses with such words accusing our Lord turn the religion of Islam into superstitions — that's who they are. The correct verse: "That Book, among Our servants, to those who worship was left as inheritance." If the correctly interpreted verse is read carefully, the meaning of the verse is understood as it should be.

Yes.

We've come to Surah Ya-Sin. Verse eight. We'll explain its footnote. Wrong.

now, earlier what I explained, the yoke on our neck — look, here Allah Almighty says it so nicely: "We have put rings around their necks, rings — those rings reach up to the chins, so their heads are raised up" — this is the wrongly interpreted part, but the correct version we'll read. "Because of their nature they will not believe. They had rings put around their necks." Those who deny Allah. Look, proud people. They can't (?) their heads to the ground like this. Heads always like this. They can't do it this way. You know, on dogs' necks — they call it "lale". There are rings like this, with spikes.

So that when the wolf attacks, it doesn't harm the animal's neck. Likewise the non-Muslims too, out of pride and arrogance, cannot bow their necks, cannot break their ego and say "you are right".

"Because of their nature they will not believe; they had rings put around their necks. Those rings reach up to the chins. So their heads are raised up."

The wrongly interpreted part in this verse is this: "We have put rings around their necks." The correct: "Because of their nature they will not believe. They had rings put around their necks." In the realm of lahut, our souls — when our Lord, who created our souls, said to us "I am your Lord", those who denied our Lord and waited for the Lord of their imagination denied our Lord there. Why did they deny? Allah Almighty appears exactly in human form. So out of their pride and arrogance they could not bow their necks and say to Allah, "Yes, I was created, You created me." They could not say it.

Knowing he was created, he waits for the Lord of his imagination. He seeks help from mountains, stones, the things Allah created. He shapes them with his hands. He stands before it and obeys it. He serves it. Although the one who created him spread all these worlds beneath his feet, although He gave every kind of provision, that one who says "I'm intelligent" with his mind, that poor man, denying the one who created him, having spiked collars put on his neck, in this passing world, out of pride and arrogance cannot believe in Allah. Out of pride and arrogance. Even when they see the truth, when falsehood pleases them, the wretches who try to put falsehood above the truth.

They too, out of pride and arrogance, cannot accept the truth. Yes. Truth has come, falsehood has vanished. Look, truth speaks; falsehood can't speak like this. Yes.

in the realm of lahut, our souls — our Lord who created them, when He said to us "I am your Lord", what does He say? Elestü bi-Rabbiküm. Those who denied our Lord and waited for the Lord of their own imagination denied our Lord there. Then our Lord made a covenant with each of our souls. He wrote each person's desires and wishes for them as destiny. So while proving in the world to ourselves and our surroundings what kind of person we are, those who oppose our Lord's commands and persistently set out to deny our Lord's verses have had rings put around their own necks. Themselves. Otherwise Allah has a ring put around nobody's neck by His own wish.

The meaning of these rings: on the necks of shepherd dogs there are iron spiked collars. They fit them so that when fighting wolves the wolf won't harm the dog. So those who deny our Lord have had such collars put on their necks too. They can't bow their necks down. That is, out of their ego's grandeur, pride and arrogance, they can't say yes to anyone. Yes. It must be time for our evening prayer. Our lesson is being read too. Our lesson is over too. Time is up too. God willing, next week, if we're still alive, from Surah Ya-Sin, verse 9 — write it down. Page 317. The page may change. Because I keep coming back from further ahead, correcting as I go.

Yes.

Yes.

There's a question here. "Guest, guest," it says. "Hodja, my mother went on Umrah in January. But while she was there, she had her period. She asked the hodja who was with them. The hodja said: you can't do tawaf, but you can look at the Kaaba. You can do tasbih, he said." She does it inwardly, of course. And she looks at the Kaaba. "Today in a talk someone said: there are forbidden places while menstruating. You can't go there. If you go, you must sacrifice an animal there, he said. What is the correct view on this? Since she looked at the Kaaba in that state, does she need to sacrifice an animal?" She has nowhere else to go, so what will she do?

She'll look here. But she can't do tawaf. Sir, the Prophet (peace be upon him), too, with his wives, our mothers, when he came — our mother Aisha, it seems, there became impure, and the Prophet takes her aside. He doesn't have her do tawaf. But he doesn't take her outside the Kaaba. The Kaaba is Allah Almighty's house, open to all. A woman's becoming impure is not by her own hand. It is Allah Almighty creating her so. But she cannot perform the worship. That's all. Yes.

If she had gone on Hajj, on Hajj she has someone else sacrifice her animal for her. Because this is Hajj. On Hajj one sacrifices. Hajj has three kinds. Hajj al-Qiran, Hajj al-Tamattu, Hajj al-Ifrad. In Hajj al-Ifrad there is no sacrifice. But in Hajj al-Tamattu and Hajj al-Qiran there is. Yes. Stay well. Go with Allah. Lillâhi Teâlâ el-Fâtiha.

Âmin yâ Rabbe'l-âlemîn.

Yes.