Talk of 18 May 2024

Because it gets in between, you know, it checks. It slows things down, wears it out. Look, it's slow again. Slow. But fast. Here, it came.

Is there a phone right now? It came, it came. Okay. It's here, isn't it? Did it come? I'm looking. There. Let's see, are we live? Look, it froze. It froze. Nice. Let me see, are we live? Yes. Look, I'm talking. Yes, it's coming through. It's coming. It keeps freezing as it goes. I mean, very... That's normal, Hodja, that happens. Yes, yes. We're live. We're live. Okay.

We're live. We went on air, but quite some time has passed. Now it's fine, I'm doing the broadcast. Could be; there's a part we never used at all. Yes, isn't it?

Now the question, let's answer it. He says: Hodja, peace be upon you, I'm curious about tayy-i mekân. I was taught a dua. Then I was told: go to bed, read it, say the place you want to go to. But not my body, my soul would go, they said. And I'm afraid to do it. And I wonder whether I'll have trouble coming back. Should I not be afraid? May Allah be pleased with you, Hodja, he says. Now, the reason for you to be afraid is this: does this dua they taught you perhaps unlock a jinn's code, so that you get caught by the jinn? In that case you should be afraid of it. The state of tayy-i mekân is just as you say: a person goes to bed and travels in spirit. Wherever you want to go, when you lie down, you go there, talk, turn back and come home.

You'd have no problem coming back. Because your lifespan is neither an hour ahead nor an hour behind. So you won't stay bedridden forever, don't worry. But to reach that state, you must reform your selfish feelings and rise to a certain station. You'll pass beyond the nafs al-ammara. You'll pass beyond the nafs al-lawwama. You'll rise to the nafs al-mulhima, the gate of miracles.

There you can be in tayy-i mekân, depending on your state. You go wherever you want and come back. Where do you want to go? You'll talk to your father, talk to your mother, go to your hometown. When you lie down, you're in your hometown. You go right away. You fly through the air too, you go wherever you want. I mean, this is, sir, a station given to you in return for the dhikr you have done.

But this doesn't happen with a dua like this. The dua is dangerous for you. It's a code a jinn has given you. You unlock it, you get caught by it. And after that you can never get free again.

We left off at Surah Ya-Sin, verse 9. Yes.

We have set a barrier before them and a barrier behind them and shut them in. Now they do not see, it says. Allah Almighty does not set a barrier before anyone, before those He created.

Nor does He shut anyone in anywhere.

They explain the verses wrongly and ascribe attributes to Allah Almighty. Now, when it says of these people: We set a barrier before them and a barrier behind them and shut them in, now they do not see — what is our fault? Why did You set a barrier before us, a barrier behind us, and shut us in there? Didn't You create us lacking? Didn't You create us flawed? Didn't we return to You when we repented of our lacks? Now wouldn't they say: why did You set us apart from Your other servants? They would. And doesn't that ascribe attributes to Allah Almighty? It does. We always say it: Surah Al-A'raf, verse 172 — people who don't know that verse cannot explain these verses.

And they ascribe attributes to Allah Almighty. When each person made the covenant with Allah Almighty, whatever he asked of Allah Almighty by his own will, Allah wrote for that person his wish as his destiny. We said it before: will is twofold. One is universal will, the will of Allah Almighty. He did what He would do, created what He created, programmed the worlds. Then, as a part from His own essence, He gave will to the human. In the human there is a soul from his Lord, a part of Him. So the human is honoured above the worlds. He is honoured. So if Allah Almighty is everlasting from pre-eternity to eternity, then people too (?) are everlasting.

Don't count me among the wahdat al-wujud people, mind you. Because people are creatures, created. They are created in proportion to Allah's will. Because simpletons, having no knowledge, cannot bear what I say. Then they make up many fables about me. Fables. In the end they regret it, but it's too late. He bears the sin he has taken on. He has damaged the knowledge people would learn. Yes. So when the human made the covenant with Allah Almighty, he asked for his own wish. And Allah Almighty wrote his destiny in proportion to his wish. So people themselves caused the barrier before and behind them to be set.

That is, when he made the covenant with Allah the Creator, to prove what kind of person he is: one of faith, or one who denies his Creator? So if he denied, he gave his covenant that way. If he is of faith, he gave his covenant that way. The person of faith drew his Lord's mercy upon himself. The faithless, the one who denies Allah, his Creator, removed Allah's mercy from himself. But in the visible world Allah Almighty's mercy is for everyone. In the visible world. In the hereafter, only for the believer. Look, it doesn't even say for the Muslim. Only for the believer. Why? Because the person from whom Allah Almighty cuts His mercy — no created being, prophets included, will be able to intercede for them. Who are these?

Non-Muslims.

Even though Allah's mercy was lifted from him, among those who enter hell there is no mercy of Allah. It has been lifted. Why has it been lifted? Because of justice: the punishment for what he did in the world he will suffer there. If, when a Muslim too enters hell, mercy were upon him, He would not have put him into hell.

One must tell these points apart. But since he has the light of faith, the Muslim too, after suffering his punishment in hell, will come out.

So no one can ascribe attributes to Allah Almighty. He cannot say: He set a barrier before me and behind me. When Allah Almighty, at the covenant, said "I am your Lord", people were divided there into three groups. Where is this? In the realm of lahut, where our souls were created. Allah Almighty: Elestü bi-Rabbiküm. When He said "I am your Lord", they were certainly divided there into three groups. What does it say in Surah Al-Waqi'ah, verse 7? (?) (?) Ve eshab-ı meymeneti mâ eshab-ı meymeneh: O people of the right, good tidings to you. Ve eshab-ı meş'emeti mâ eshab-ı meş'emeh: O people of the left, woe to you.

Look, where does this happen? In the realm of lahut. Ve's-sâbikûne's-sâbikûn, ülâike'l-mukarrabûn, fî cennâti'n-naîm. A third group: the group of (?), the group of saints, prophets, martyrs, (?). So can one who knows Allah Almighty and one who doesn't be the same? Can one who sees and one who doesn't be the same? So the one who knows Allah and enters His paradise, and the poor wretches who deny Allah, deny their Creator, and think they will attain Allah's mercy — would they come to the same level as the Muslim, and would Allah put them into His paradise? Would He hold them equal to Islam? What does He do?

He prepares hell, a place of prison, for them. Think of a state. A state has prisons, penitentiaries. Those who commit crimes go to prison. Who sends them to prison? Judges. Did the judge send him, or did that person send himself? In return for his crime he went to hell, to jail, to prison. In the hereafter: e-leysallâhu bi-ahkemi'l-hâkimîn. The Judge of judges is Allah Almighty. So the human, in return for his deeds, at the end of one of two paths, will go either to paradise or to hell. Who will make that decision? Allah Almighty, the Judge of judges, will. So here you cannot say of Allah Almighty: He set a barrier before you, a barrier behind.

Because those people denied Allah, their Lord, they caused a barrier before them and a barrier behind to be set. What does this barrier mean?

That is, did it make them enter a (?) or something? Those who don't listen to Allah's commands, those who are a law unto themselves, those who eat and drink what Allah gave and deny Allah — in the world Allah Almighty, among His servants, gives everyone their sustenance without distinction. Because (?) Allah. But the one who thanks the Giver of sustenance is one thing, the one who rebels against the Giver another. Well, there you go now. Now, the one who thanks the Giver of sustenance — can he be the same as one who rebels against the Giver? What will happen? Their destinations will be different.

So Allah Almighty did not set a barrier before them. They themselves caused barriers to be set before them. Arising from their rebellion. And on top of that they shamelessly say this. What do they say now? Also: We set a barrier and shut them in. Now they do not see, it says. Why, aren't these Your servants? You didn't create us free from error.

"Had I created you free from error, I would destroy you and create servants who err," it says. Well now, does this verse I mentioned fit this verse? Does it fit correctly? It doesn't. And yet you say: We set a barrier before them and a barrier behind them. Well, the faulty people, the people who rebel against You — until the last breath You wait for people to return to You. Well then, if You set a barrier before them and a barrier behind them and they can't get out of there, what is their sin? You need to know the very beginning, the beginning, to explain this verse. Well, with a mind like this, a borrowed mind, explaining these verses this way, you cannot prove Allah.

What do we say here? In the correct version: So there is a barrier before them and a barrier behind them. They have had themselves shut inside this barrier. Now they do not see. There you are. They had themselves shut in. There is a barrier before all of us. A barrier behind us. But we go in through the gates of our barriers. With what? Eşhedü en lâ ilâhe illallah ve eşhedü enne Muhammeden abdühû ve resûlüh. The key of that barrier, the key of its gate, is the shahada.

Well, if you rebel, if you don't take that key in hand, if, though they give you the key, you say no, I won't use this key — inside that barrier you'll have got yourself imprisoned. Yes. And then they say: We're explaining verses. If you don't know the meaning of these verses, how will you explain them?

And they've written something up there. Oh, the letter nun points to the flag. Oh, it points to such-and-such of Ankara. Write and write. How do you know the letter nun points to this or points to that? They write as their own minds see fit. They're all chasing fantasies. They're always running after some miracle like this. Know the verses, the verses. Know our Lord's command upon you. What are fables to you? A man wrote a poem, you like his poem, the letter nun in it, he says, he says it corresponds to this. How did you know it corresponds to that? You say it from your own mind, from your imagination.

Yes.

Do you know the meaning of the letter nun? The meaning of the letter nun.

Let me at least tell you a little. How is the letter nun in the Quran? A bowl. A dot in its middle.

What does this mean?

All these worlds were created by their Lord, and in Allah's sight these worlds are like a dot. Do you know its meaning? Oh, which letter of Ankara it is, so it speaks of Ankara from there, the third letter corresponds to Ankara. Which letter? Make it up, make it up and say it. Know the verses, the verses, learn the verses. That's my advice to you. Leave the pursuit of such stories. These won't benefit you, but the verses will save you, increase your love for Allah. They raise your faith. You strengthen the foundation of the building. You're in a building without a foundation.

Yes. Let's also read this part and see. We've explained this part this much, but what have you said here? This verse has been explained wrongly from the start. Again here they have accused our Lord. If they explain the verse like this — that our Lord set barriers before and behind people: We shut them in, now they do not see — then, since no one can undo what our Lord does, these people: What was our fault? By setting barriers before and behind us, You kept us from seeing the truth — wouldn't they say that? They would.

When explaining the verses, they have always made our Lord discriminate among people in explaining them. Always. And this removes Allah Almighty's attribute of justice. It comes out that among the servants Allah Almighty created, there are ones He loves and ones He doesn't. That's how they explain it anyway: "those He loves".

Allah loves all the beings He created. But the one who obeys Him and the one who doesn't are not the same. We were created in the realm of lahut anyway. There we were divided into three groups. Then one by one we made the covenant. We had our wish written for ourselves as destiny. And Allah Almighty tells us His verses within our destiny. When explaining a verse, you cannot explain it by ascribing attributes to Allah Almighty. Whereas our Lord neither interferes in what people do nor steers them. Everything was settled at the address Elestü bi-Rabbiküm. People had their destinies written. The scenarios they had written in the hereafter, in the world, a visible realm — what kind of character they are — they make themselves and those around them witness.

Yes.

In the hereafter, at the Great Tribunal, before our Lord, they will have not a single word left to say. By the Judge of judges, our Lord, in perfect justice, with no one wronged, what each earned as the work of his own two hands will in full be given to them. Look what it says: Today, no one being wronged at all, today — Ha, did He do it at some other time, then? No. Look what it says now. Today, no one being wronged at all, everyone's deeds will be given to him in full. Look. In return for the deeds a person has done himself, the good and evil they did will be given to them in full, it says. This is the verse I'm telling you.

It's not me saying it. I'm not saying it from my own mind either. This is the verse. Yes. According to the verse, people will be sent to the places they deserve. Which is the place they deserve? If you're punishable, to hell; if you're of the people of reward, to paradise. To Surah Ya-Sin, verse 45, we have come. To them: In the deeds you are doing and those you did and left behind, fear Allah. Correct. I mean, when we open the red and the green, a man says: What's there here? He can't grasp the difference between them. Now I'll read both the correct one and the wrong one. Let me read the wrong one first, then the correct one.

Because that person has no knowledge of the Quran, he cannot grasp this. That's why we wrote the footnote. In the footnote we explained the verses: why this is so. Now look, look at the wrong one. To them: In the deeds you are doing or did and left behind, fear Allah. What is it in the correct one? To them: In the deeds you are doing or did and left behind, fear Allah. I won't explain this verse to you. Up to here it's a fine verse. We sent you to a visible world. In this world, when you prove what kind of person you are, of the deeds of that life you have left behind, fear the (?) and the sins you did, it says. That's the meaning of the verse.

I'm not explaining the verses to you now. I'll explain to you the wrong explanation of the verse.

Now let me read it once more. I'm reading the wrong one. To them: In the deeds you are doing or did and left behind, fear Allah. I'm reading the correct one. To them: In the deeds you are doing or did and left behind, fear Allah.

Now I'm reading the wrong one. When it is said, "Perhaps you will be shown mercy," they pay no heed, it says. Now I'm reading the correct one. When it is said, "Until those among you come to faith, you will be shown mercy," those who will still not believe pay no heed. Now look, what does it say here? Perhaps you will be shown mercy. So Allah doesn't know the future. If you repent, perhaps you will be shown mercy. That is, I forgive you. Perhaps.

When it is said. That is, when it is said "perhaps you will be shown mercy", they pay no heed, it says. They pay no heed. That is, they keep going the same way, it says. Well, is there no one among the unbelievers who becomes Muslim? There is. So here there is the word la'alla. Until those among you. Look: those among you. Now the man can't get into this part either. He doesn't even know that "until" is a demonstrative pronoun. Because he has no Arabic either. He doesn't know it. Until those within — I'm now explaining the meaning of "until". When those within come to faith, you will be shown mercy.

That is, Allah gives, He gives — when this is said, those who will still not believe pay no heed. Here, of both the one who believes and the one who doesn't, it says "they pay no heed". And with "perhaps" it says: I don't even know what you will do. This way it puts them all in one scale. Can a verse be explained like this?

Yes.

Our Lord, our Lord is Tawwab. He is the One who accepts repentance abundantly. The Prophet (peace be upon him) says in a hadith: Even if your sins reached the clouds in the sky, when you repent with a sincere heart, our Lord forgives your sins and writes many rewards for you. In explaining the verses, always ascribing attributes to our Lord, they have explained the same verses in the same way over and over. We too put under the repeated verses the footnotes of the verses we wrote before, again, it says. You know the word "perhaps". When our Lord forgives the sins or the lives of peoples, He does not use the words "perhaps" or "it may be that".

Saying "it may be" means that, unaware of the future, by people's states He will assess them, and even if one were a hypocrite, looking at his state He will test people before it happens and decide accordingly. Whereas here He must use the word "until". "Until" is a demonstrative pronoun. Since our Lord knows who among this people will become Muslim, it is the granting to these people of a span of time as an opportunity. The meaning of "perhaps" or "it may be that" is: I'll look at your state; if you are good, I too will bring you to salvation or relief. Whereas our Lord, after the address "Rabbiküm", made the covenant with people and wrote their wishes and desires for them as destiny, and these worlds were, until Doomsday, programmed. So instead of the word "perhaps" or "maybe" — the demonstrative pronoun, pointing to those in a people who will turn to Islam, and within a span of time given to them — one must use the word "until".

That's why our Lord does not use the words "perhaps" or "it may be that". The words "perhaps" or "it may be that" ascribe attributes to our Lord.

We've come to Surah Ya-Sin, verse 68, but there is a question. Peace be upon you, sir. In Surah Al-Mu'min, verse 11: "Our Lord, You made us die twice, You made us die twice, You gave us life twice," it says. Our real being is our soul, nafs and life as one, but lifespan and death are upon the body, and I understand the body to be like a being separate from us. This came to my mind.

The first coming to life, the first coming to life and death: in this world we are connected with the body, but in the second coming to life and death, the body is like a being independent of us, so this puzzled me. "Our Lord, You gave us life twice, You made us die twice" — the person's soul says these words, but when I think about it this way, I understood it as if the body must have said it. Is it due to a lack in the Turkish wording, or did I misunderstand, sir? May Allah be pleased with you, he says. Now let me read this part once more from here. Because the body is like a being independent of us, this puzzled me, he says.

"Our Lord, You gave us life twice, You made us die twice." The person's soul says these words. No. The person's soul does not say it. "We bring you to life twice and make you die twice," it says. Who says this? Allah says it. Allah. Allah says it. Because He is the One who gives life and causes death. We don't say it. You made us die twice. The person's soul says these words. But when I think about it this way — thinking wrongly, of course — I understood it as if the body must have said it. He says. The body doesn't say it either. Allah Almighty says it. Now I'll explain this to you. I'll explain it with verses now.

Is it due to a lack in the Turkish wording, or did I misunderstand, sir? May Allah be pleased with you. Allah Almighty says this: We bring you to life twice, We make you die twice. When He made our soul one with the body: We created you twice, says Allah Almighty. Look how beautifully He says it. We created you twice.

Here, I'll read that part to you now.

Yes? "Search," it says.

That we saved somewhere, but will we be able to find it? Will you be able to find it? Look for it, let me see. Let's look here.

No, it's not here.

Let me give you the verse and then tell you that.

Allah Allah.

Let's go in here.

In Surah Al- Imran, what does it say? It is He who shapes you in the wombs as He wills. There is no god but Him. He is the Almighty, the All-Wise. (?) Look, now what does it say? O people, if you are in doubt about rising again, know that We created you from earth, then from a sperm-drop, then from an alaqa, a fertilized egg, then from a lump of living flesh whose limbs are first undefined, then defined, from an embryo whose limbs form in time, so that We may show you Our power; and whom We will, We keep in the wombs for an appointed term, then bring you out as a baby, then raise you so that you reach your prime.

Some of you die, and some of you are taken on to the most barren age of life, so that after knowing, one comes to know nothing. And you see the earth, the earth, parched and dead. But when We send down rain on it, it stirs and swells, and of every kind or (?) it brings forth plants, it says. Here, separately, it says to you: We created with a second creation, it says. With a second creation. Let's look here once more.

Surah Al-Mu'min. Surah Al-Mu'min, 11. Surah Ghafir. Surah Ghafir, 11. Surah Al-Mu'min. Is it Surah Al-Qasas? Ghafir. Al-Mu'min. Surah Al-Mu'min. Yes. In verse 11. Look now. Let's look at Surah Al-Mu'min. We have to find it from here. Al-Mu'min. Which verse? 11. Verse. 11. Surah Al-Mu'min, verse 11. Yes. Suras. Let's type it here. Al-Mu'min.

It's here. Let's type it here. 11.

In verse 11 there is coming to life twice and death twice. We created you a second time. We couldn't find that verse. We created you twice. That's separate.

(?) I couldn't find it for the verse. But I'll find it for the verse and tell you. Let's not lose time. We have time, don't we? If we have time — we started late anyway. We'll finish a little late. I'll find it here.

Let's look for it here.

Yes? Let's go in here.

Al-Baqarah 28 — can I look? Al-Baqarah 28 might be it. That could be it. Look, Surah Al-Baqarah, Surah Al-Baqarah 28 might be it. We'll look there. Either twenty-four or twenty-eight. Yes, we've gone in here.

Suras, Al-Baqarah twenty- eight. No. In the wombs. Look up "It is He who shapes you", "It is He who shapes you in the wombs" — it'll come up there.

We created you with a second creation, it says. Yes, We created you with a second creation. This it says in the verse itself, like this, sir.

Look, what does it say? Here, I found it. Found it. Surah Al-Mu'minun, verse 14. Then We made the sperm-drop an alaqa, a fertilized egg. After that We turned the alaqa into a lump of flesh. We turned this lump of flesh into bones, a skeleton. We clothed these bones with flesh. Then We brought it forth as a human with another creation, it says. That is a second creation. First we were created as soul, nafs and life in the realm of lahut. In a second way we came into the world with the realm of the body. Now, the second creation. It is upon this second creation that Allah Almighty addresses us. I'm answering your question now.

We bring you to life twice, We make you die twice, it says. Where? He says it about the body. Allah Almighty says this. Our first coming to life is upon the body in the world, because it's our second creation. Look what it says anyway.

Then We made the sperm-drop an alaqa, a fertilized egg. After that We turned the alaqa into a small lump of flesh. We turned this big lump of flesh into bones, a skeleton. We covered these bones with flesh. Then We brought it forth as a human with another creation. That is this second creation. Exalted indeed is Allah, who creates in the most beautiful way, besides whom there is no other creator, it says. Now here, in our second creation, Allah Almighty addresses us in our state in the world, upon the body. Our first coming to life is here. Our first death is in the world. Our second coming to life is in the hereafter, upon the body.

Our second death too is upon the body, in the hereafter. Since there is no death for souls, Allah Almighty says this: You will taste no death other than the first death. So our nafs tastes the first death in the world. And the nafs does not again come together with the body, that is, merge into it, to give account in the hereafter. Our body bears witness about the soul. It gives its testimony. Whatever it did in the world. So if you can understand this as I said, you'll be free of words like those. That is, because a person said it this way. Look now, what does it say here? You will taste no death other than the first death.

Let me find that for you here too. Yes?

"Search," it says.

Let's go into this.

Ad-Dukhan 56. Ad-Dukhan 56.

Ad-Dukhan. Let's see.

Ad-Dukhan 56.

Let's close these.

Suras. Apart from the first death they tasted, they will no longer taste death there. Look how beautiful. The first one they tasted, the first death we taste, is in the world; about it too, in a verse, Allah Almighty says this: Every soul shall taste death. Your return is to Me, it says. So we will taste the first death in the world, upon the body. In the hereafter the soul will not enter the body again. At the Great Tribunal, in the presence of Allah Almighty, the body will bear witness about the soul. The soul even says: Why are you testifying against me? And the body says: Allah, who makes me speak, makes me speak.

And after the testimony is over, you are returned to the One who first created. The verses come in a series just like this. You are returned to the One who first created, it says. There it tastes death a second time. That is why after that Allah Almighty says in the verse: You will taste no death other than the first death. That is, we won't enter a body again. Soul, nafs and life are one. We will live in paradise and hell, in an eternal, endless world. Without a body. That is, there won't be an outward body. We were created of light. They ask you about the soul; say: Of it, you have been given only a little knowledge.

That's why we can't speak much about the soul. But since the soul is a part from our Lord, the human, a part in the human, in this case the human was created honoured above the worlds. He is honoured above all creatures. For this reason he is also addressed by Allah Almighty. Allah Almighty sent His word precisely to speak with people. And in the hereafter He will be in intimacy with people and address them. And we will be in intimacy with Him. There some of us will see our Lord monthly, some weekly, some every 15 days, some every few days, that is. And as they say, our Lord's word there: He will recite Surah Ar-Rahman.

And we will listen.

So if you've understood your question, you've understood; if there's a part you didn't understand, you can ask me again. We've come to Surah Ya-Sin, verse 68.

Here. Why isn't this working? It worked. Whomever We give long life, We reverse his development. Do they not think at all?

Now this verse too has been explained wrongly.

If the verse isn't known, if the meanings of the verses aren't known, you read and move on, you say it's right and move on. And it says: Whomever We give long life. Say He didn't give long life, say at 30, at 40 the man died.

What would I say? If You had given me long life, I too would have returned to You with experience. Wouldn't I say that?

Allah Almighty is free of deficient attributes; no one will question Him.

If you explain these verses wrongly like this, you'll constantly ascribe attributes to Allah. Whereas whoever is within a long life, according to what he wanted, according to the person's wishes and desires in the world — because Allah Almighty grants his wishes — how a lifespan is written, they don't know that either. In how many breaths will a person carry out his wishes and desires in the world? Our Lord knows this. That number of breaths becomes his lifespan. Now, according to this, does "whomever We give long life" work now?

Whoever is within a long life, We reverse his development. Correct. Not only ours, though; it isn't only us. Look at plants too. It is a fine seedling, then it gives its fruit. Then it ages, dries up and goes. They're all like that.

Do they not think at all, it says. That is, don't you think you will die one day, it says. Now We are reversing you, it says. When He says, You will return to Me in the form in which We first created you, they misunderstand this too. In the form He first created — a baby, you know, later becoming weak. Whereas the first form of creation is soul, nafs and life. And that you will return to Me like that. You don't return from the body, look. They've always explained the verses wrongly. Always.

Honestly, the Diyanet should have this Quran, the Quran, collected from the market. It should print a new book. It'll say new edition, it'll print the book. I mean, an edition. And it will enlighten the people. Yes.

And then they say: You always say I, I. Well, I avoid saying I, I don't say I. I am stating the meaning of Allah's verse. Well, if I say I, I, if I understand the verse like this and state it wrongly, and then the truth you tell I don't accept, then I'm saying I, I. That is, I'd be acting out of ego.

I, Allah forbid, refrain from ego, I take refuge in Allah. Satan was cursed for his ego. Well, you, the wrong — the man says this, he says, sir, he imagined it, wrote it like this, he says. That is, you cannot fit Allah into your mind, imagine Him and ascribe attributes to Allah.

You cannot put the religion of Islam into your imagination and turn it into a fable.

This verse too has been explained wrongly from the start. When our Lord made the covenant with people, while writing each person's wishes and desires for him as destiny — in how many breaths these people will complete these wishes and desires in worldly life, our Lord knows. According to people's wishes and desires He appoints their lifespans; it is not that our Lord, by His own wish, appointed people's lifespans Himself. If our Lord had appointed our lifespans Himself, people going to the hereafter as sinners would say this: If You had given us a little more life, what fine worship we would have offered You, they would say.

That is Allah's attribute of being Allah. No one will be able to call our Lord to account. The correct version of this verse: Whoever is within a long life, We reverse his development. Do they not think at all? it says.

We end our lesson here. Stay well.

We left off at Surah As-Saffat, verse 11. Write it down, Ramazan, my child. Surah As-Saffat, 11, verse, page 319.

Stay well, may Allah keep you. Look, Timuçin, it worked without dropping at all. Well, can't a virus get into this now? I mean, it can. It could. Yes. What will we do now? When we do those too, then this doesn't work.

I mean, we'll find another antivirus program. Let's find another antivirus program and install it. Right? Then we'll (?) this. Exactly, Hodja. Another antivirus... (?). We'll install (?). (?)? Yes. Buy it and let's use it. Okay. Bring it to me next week. Sure. Actually, not next week. If you bring it next week (?), we'll install it and try it out. Sure, sir. Agreed? Peace be upon you.

Yes.